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LIVING THOUGHTS 



OF 




JOHN WESLEY 



A COMPREHENSIVE SELECTION OF THE LIVING THOUGHTS 
OF THE FOUNDER OF METHODISM AS CONTAINED 
IN HIS MISCELLANEOUS WORKS 

k 



BY 

JAMES H. ' POTTS 




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NEJV YORK : HUNT 6- EATON 
CINCINNATI : CRANSTON <Sr» STOWE 
1891 



- W6 L5 



Copyright, 1891, by 
New York. 



flil LIBRA*t| 

§r coNoiiiii| 



LC Control Number 




tmp96 031469 



PREFACE. 



The works of Rev. John Wesley are a gold-mine of doctrine 
and instruction ; but, like other gold-mines, they contain a few 
things which are not gold. The two volumes of his sermons are 
nearly all pure gold. His journals and correspondence are also 
rich and valuable. His miscellaneous writings, however, require 
some sifting before their circulation in this country can be much 
revived. There is so much of the controversial element in them, 
so much of personal or merely local reference having no present 
significance, and so much of general discussion and argumenta- 
tion pertaining to the Old World of a century ago that Amer- 
icans do not feel much interested in them. Many trivial matters 
are also to be found, and several of the important treatises, like 
the French, Latin, Greek, and Hebrew grammars, have become 
obsolete. 

But scattered along among these old documents are many liter- 
ary and doctrinal gems of rarest value, needing only a new 
typographical background, better mechanical finish, and more 
modern arrangement and setting to be appreciated at their worth 
and eagerly sought for by all good people. 

To separate these gems from their old surroundings, group 
them in convenient and attractive form, and to preserve them 
from loss in the transition has been the undertaking of the pres- 
ent compiler. 

From the seven volumes of Mr. Wesley's works, sermons ex- 
cepted, we have chosen such articles and paragraphs as seemed 
to us of greatest permanent value, and have formed them into 
this one volume, which will, we believe, be found of liveliest 
interest and rarest excellence. 

Here Mr. Wesley as a teacher is seen at his best. Most of 



6 



PRE FA CE. 



these compositions were designed by him for the permanent 
page. They were written at different stages of his public career, 
and, with few exceptions, contain his most vigorous and mature 
thought upon the various subjects treated. 

The public is invited to a careful perusal. Every thing that 
Mr. Wesley wrote is worth reading, and his best writings admit 
of long-continued and thorough study. The present and scu- 
ceeding generations of his followers especially ought to be well 
informed in those teachings so vital to the existence and welfare 
of early Methodism, and never without their deep significance 
and forceful bearing upon the cause of righteousness while the 
world continues to sin, and antichrist approaches to his reign. 

James H. Potts. 



CONT 



ENTS. 



PAGE 



'Tlie People Called Methodists 9 

The Nature, Design, and General Rules of 

the United Societies 28 

Rules of the Band Societies 31 

Directions to the Bands 32 

The Character of a Methodist 33 

The Principles of a Methodist 40 

Advice to the People Called Methodists. . . 47 

The Moral State of Mankind 54 

The Biblical Account of Depravity 93 

The Transmission of Sin 100 

Of Original Righteousness 104 

The Doctrine of Original Sin 116 

The Religious Revival in England 136 

How Mr. Wesley Began to Preach Meth- 
odism 143 

"Mr. Wesley Charged with Preaching Mad- 
ness 145 

An Act of Devotion 150 

Main Doctrines of Methodism 150 

An Earnest Appeal to Men of Reason and 

Religion.... 152 

Primitive Christianity 176 

Conditions of Justification 177 

Regeneration 182 

Operations of the Holy Ghost 188 

The Holy Spirit's Testimony to Our Con- 



A 



PAGE 



The Sum of the Doctrine 301 

Brief Thoughts on Christian Perfection 305 

To the Rev. Mr. Dodd 305 

An Answer to the Rev. Mr. Dodd 306 

Mr. Wesley's Personal Testimony 310 

Letter to Mrs. Bennis 313 

Letter to Lady 313 

Letter to Miss Chapman 314 

Letter to Mrs. Crosby 314 

Letter to Mrs. Rogers 315 

From His Journal 316 

Body, Soul, and Spirit 317 

What is an Arminian ? 318 

God's Sovereignty 321 

Concerning Gospel Ministers 324 

Upon Necessity 326 

Necessity Further Considered 341 

An Address to the Clergy 347 

Consecration of Churches and Burial 

Grounds 366 

How Far is it the Duty of a Christian Min- 
ister to Preach Politics ? 367 

Directions Concerning Pronunciation and 

Gesture 369 

How we may Speak so as to be Heard 

Without Difficulty and with Pleasure. 369 
General Rules for the Variation of the 



science 

he Immediate Testimony 

octrine of the Witness of the Spirit De- 
fended 

:r. Wesley's Conversion 

he Imputed Righteousness of Christ 

Treatise on Baptism 

he Perseverance of the Saints 

Iiristian Perfection 

First Statement of the Doctrine 

The Volume of Hymns 

The First Tract 

The First Sermon 

The Second Volume of Hymns 

The Third Volume of Hymns 

The Conference Conversations 

Charles Wesley's Hymns 

Thoughts on Christian Perfection 

Enthusiasm Breaking In 

Queries Proposed 

A Witness of Christian Perfection 

Farther Thoughts on Perfection 

Cautions and Directions 



Voice 371 

Particular Rules for Varying the Voice. 372 

Of Gesture 374 

A Word to a Sabbath-breaker 377 

A Word to a Swearer. 379 

A Word to a Drunkard 381 

A Word to an Unhappy Woman 383 

A Word to a Smuggler 386 

A Word to a Condemned Malefactor 390 

Thoughts on a Single Life 393 

A Thought upon Marriage 400 

Concerning Dress 403 

Decently Clothed 413 

Inspiration of the Scriptures 413 

The Real Character of Montanus 414 

Letter on Preaching Christ 415 

Salvation by Faith 420 

God's Eyes are Over all the Earth 423 

A Remarkable Providence 435 

The Brothers' Steps 425 

A Providential Event 427 

An Extraordinary Cure 428 

Murder Prevented by a Threefold Dream. 428 



Tiii 



CONTENTS. 



PAGE 

An Answer to a Report 429 

Self-denial and Benevolence 430 

On Nervous Disorders 440 

A Scheme of Self-examination 445 

Dissipation 447 

Taste 449 

The Power of Music 453 

The Manner of Educating Children 457 

Genius 460 

Memory 462 

Eemarkable Providence 463 

A Letter to a Roman Catholic 464 

Popery Calmly Considered 470 

Of the Church, and the Rule of Faith. . 470 

Of Repentance and Obedience 472 

Of Divine Worship 475 

Of the Sacraments , 478 

A Word to a Protestant 487 

The Writings of Swedenborg 441 

Of God the Creator 494 

Of the Lord the Redeemer 496 

Of the Holy Ghost 497 

Of Heaven and Hell 502 

Choice Extracts from Mr. Wesley's Cor- 
respondence with Various Persons. . . 510 

Letters to his Father 510 

Letters to his Mother 513 

Letter to his Brother Samuel 515 

Cheerfulness in Religion 516 

Methodism Prospered 517 

Letter to his Brother, Charles Wesley. . 518 

Faithfulness in Little Things 519 

Avoid Sin 519 

Mr. Wesley's Domestic Rules 520 

Letters to Mrs. Ryan 520 

Christian Prudence 521 

God in All Things 521 

Conviction not Condemnation 523 

The Grand Means of Holiness 523 

Perfection 523 

Inward Cleansing 524 

The Play-house Condemned 524 

Be a Whole Christian 525 

Prejudice 526 

Advice to Dr. Coke 527 

Preach Perfection 537 

Self-conceit Rebuked 537 

The Essential Part of Holiness 538 

Conversation 529 

Watch and Pray 530 

Some Plain Words 530 

All-conquering Faith 533 



Passion and Prejudice 53^ 

Love and Liberty 533, 

Stand Fast 534 

Be Not Moved. . 534- 

Prayer " 535 

SanctlQcation Necessary 535. 

Sin in Believers 535 

Anger 536- 

Always Do Right 537 

Pure Love 537 

Full Salvation Before Death 537 

Sanctifled Crosses 638 

Avoid Controversy 538 

Press On 539 

Religious Gossip 539 

What Sin Is 540 

Angelic Ministries 540 

Simplicity 541 

The Knowledge of Salvation 542 

Temptation and Sin 543 

A Forgiving Spirit 543 

Experience Needed 543 

Instant Blessing 544 

Full Liberty 544 

The Good Old Way 544 

The Second Blessing 545 

Two Points of Success 545 

Friendship 545 

Speak the Truth 546 

Scream No More 546 

Opium 547 

Rooting Out Evil 547 

The Inward Kingdom 547 

Heaven 54& 

Loyalty 548 

A Dying Man 548 

Never in a Hurry 549 

More Fully Sanctifled 549 

Expect Temptations 550 

Learning to Speak 550 

Revivals 551 

God's Way the Best 551 

Shepherdless Sheep 551 

Shun Delusions 553 

Hold Fast 553 

Preach Full Salvation 554 

His Own Religious Experience 554 

The Prelude of Pure Love 555 

Thoughts upon Methodism 556 

The Itinerancy 568 

Methodist Episcopacy 559 

A Scriptural, Rational Christian 560 



LIVING THOUGHTS OF JOHN WESLEY. 



A PLAIN ACCOUNT OF THE PEOPLE CALLED METHODISTS. 

(The following letter was written by Mr. Wesley in 1748.. 
He was then forty-five years old. It was addressed to Rev. Mr. 
Perronet, Vicar of Shoreham and Kent. It appears to have been 
published immediately, and to have produced a deep impression 
upon the public mind. A friend abroad, writing to Mr. Wesley 
in 1749, says : "Your letter to D. Perronet (A Plain Account, 
etc.) I have not so much read as devoured; and all things have so 
pleased me that I can scarcely restrain myself from flying to 
London, that I may come and see the order of your society. . . . 
So soon as possible I will translate and print that letter, together 
with that little tract. The Character of a Methodist. Perhaps it 
will excite some, if not many, of the clergy or laity to follow 
more fully the gospel way. It pleases me much that you attach 
yourself neither to any sect nor to the peculiar dogmas of sects, nor 
act as the patron of those dogmas, but leave to each one the lib- 
erty of believing what he will concerning them, provided only he 
have true faith in God and his beloved Son, love God with all his 
heart, abstain from sin, and lead a life worthy of the gospel 
calling.") 

Reverend and Dear Sir: 1. Some time since you desired an 
account of the whole economy of the people commonly called 
Methodists. And you received a true (as far as it went), but not 
a full account. To supply what I think was wanting in that I 
send you this account, that you may know not only their practice 
on every head, but likewise the reasons whereon it is grounded,, 
the occasion of every step they have taken, and the advantages 
reaped thereby. 



lO 



LIVING THOUGHTS OF JOHN WESLEY. 



2. But I must premise that as they had not the least expecta- 
tion, at first, of any thing like what has since followed, so they 
had no previous design or plan at all; but every thing arose just 
as the occasion offered. They saw or felt some impending or 
pressing evil, or some good end necessary to be pursued. And 
many times they fell unawares on the very thing which secured 
the good or removed the evil. At other times they consulted on 
the most probable means, following only common sense and Script- 
ure; though they generally found, in looking back, something in 
Christian antiquity likewise very nearly parallel thereto. 

1. 1. About ten years ago my brother and I were desired to 
preach in many parts of London. We had no view therein but, 
so far as we were able (and we knew God could work by whom- 
soever it pleased him), to convince those who would hear what 
true Christianity was and to persuade them to embrace it. 

2. The points we chiefly insisted upon were four: First, that 
orthodoxy or right opinions is, at best, but a very slender part of 
religion, if it can be allowed to be any part of it at all; that neither 
•does religion consist in negatives, in bare harmlessness of any kind; 
nor merely in externals, in doing good, or using the means of 
grace, in works of piety (so-called) or of charity; that it is noth- 
ing short of or different from "the mind that was in Christ;" 
the image of God stamped upon the heart; inward righteousness, 
attended with the peace of God; and "joy in the Holy Ghost." 
Secondly, that tlie only way under heaven to this religion is to 
" repent and believe the Gospel ; " or (as the apostle words it), 
"repentance toward God, and faith in our Lord Jesus Christ." 
Thirdly, that by this faith "he that worketh not, but believeth 
on him that justifieth the ungodly, is justified freely by his grace, 
through the redemption which is in Jesus Christ." And, lastly, 
that "being justified by faith " we taste of the heaven to which 
we are going ; we are holy and happy ; we tread down sin and 
fear, and " sit in heavenly places with Christ Jesus." 

3. Many of those who heard this began to cry out that we 
brought "strange things to their ears;" that this was doctrine 
which they never heard before, or at least never regarded. They . 
" searched the Scriptures whether these things were so," and 
acknowledged "the truth as it is in Jesus." Their hearts also 
were influenced as well as their understandings, and they deter- 
mined to follow " Jesus Christ, and him crucified." 

4. Immediately they were surrounded with difficulties; all the 
world rose up against them ; neighbors, strangers, acquaintances. 



THE PEOPLE CALLED METHODISTS. 



11 



relations, friends, began to cry out amain, "Be not righteous 
overmuch ; why should est thou destroy thyself ? " Let not " much 
religion make thee mad." 

5. One and another and another came to us, asking what they 
should do, being distressed on every side ; as every one strove to 
weaken, and none to strengthen, their hands in God. We advised 
them, " Strengthen you one another. Talk together as often as 
you can. And pray earnestly with and for one another, that you 
may ^ endure to the end and be saved.'" Against this advice we 
presumed there could be no objection ; as being grounded on the 
plainest reason, and on so many scriptures, both of the Old Tes- 
tament and I^^ew, that it would be tedious to recite them. 

6. They said, "But we want you likewise to talk with us 
often, to direct and quicken us in our way, to give us the advices 
which you well know we need, and to pray with us, as well as for 
lis." I asked, Which of you desire this ? Let me know your 
names and places of abode. They did so. But I soon found they 
were too many for me to talk with severally so often as they 
wanted it. So I told them, " If you will all of you come together 
«very Thursday, in the evening, I will gladly spend some time with 
you in prayer and give you the best advice I can." 

v. Thus arose, without any previous design on either side, what 
was afterward called a Society ^ a very innocent name, and very 
common in London, for any number of people associating them- 
selves together. The thing proposed in their associating themselves 
together was obvious to every one. They wanted to " flee from 
the wrath to come," and to assist each other in so doing. They 
therefore united themselves " in order to pray together, to receive 
the word of exhortation, and to watch over one another in love, 
that they might help each other to work out their salvation." 

8. There is one only condition previously required in those who 
desire admission into this society — " a desire to flee from the wrath 
to come, to be saved from their sins." (See the Rules of the 
United Societies.) They now likewise agreed that as many of 
them as had an opportunity would meet together every Friday, 
and spend the dinner-hour in crying to God, both for each other 
and for all mankind. 

9. It quickly appeared that their thus uniting together an- 
swered the end proposed therein. In a few months the far 
greater part of those who had begun to " fear God, and work 
righteousness," but were not united together, grew faint in their 
minds and fell back into what they were before. Meanwhile the 



12 



LIVING THOUGHTS OF JOHN WESLEY. 



far greater part of those who were thus united together contin- 
ued striving to enter in at the strait gate," and to " lay hold 
on eternal life.'' 

10. Upon reflection I could not but observe, This is the very 
thing which was from the beginning of Christianity. In the ear- 
liest times, those whom God had sent forth " preached the Gospel 
to every creature." And the bt aKpoarai, " the body of hearers," 
were mostly either Jews or heathens. But as soon as any of these 
were so convinced of the truth as to forsake sin and seek the 
gospel salvation they immediately joined them together, took an 
account of their names, advised them to watch over each other, 
and met these Karexovnevot, "catechumens" (as they were then 
called), apart from the great congregation, that they might in- 
struct, rebuke, exhort, and pray with them, and for them, accord- 
ing to their several necessities. 

11. But it was not long before an objection was made to this 
which had not once entered into my thought : " Is not this making 
a schism ? Is not the joining these people together, gathering 
churches out of churches ? " 

It was easily answered, " If you mean only gathering people 
out of buildings called churches, it is. But if you mean divid- 
ing Christians from Christians, and so destroying Christian fellow- 
ship, it is not. For, (1) These were not Christians before they 
were thus joined. Most of them were barefaced heathens. (2) 
Neither are they Christians from whom you suppose them to be 
divided. You will not look me in the face and say they are. 
What ! drunken Christians ! cursing and swearing Christians ! 
lying Christians ! cheating Christians ! If these are Christians 
at all, they are devil Christians, as the poor Malabarians term 
them. (3) Neither are they divided any more than they were 
before, even from these wretched devil Christians. They are 
as ready as ever to assist them, and to perform every office of 
real kindness toward them. (4) If it be said, "But there are 
some true Christians in the parish, and you destroy the Christian 
fellowship between these and them, " I answer, That which never 
existed cannot be destroyed. But the fellowship you speak of 
never existed. Therefore it cannot be destroyed. Which of 
those true Christians had any such fellowship with these ? Who 
watched over them in love ? Who marked their growth in grace ? 
Who advised and exhorted them from time to time? Who 
prayed with them and for them, as they had need ? This, and 
this alone, is Christian fellowship ; but, alas ! where is it to be 



THE PEOPLE CALLED METHODISTS. 



13 



found ? Look east or west, north or south ; name what parish 
you please ; is this Christian fellowship there ? Rather, are not 
the bulk of the parishioners a mere rope of sand ? What Chris- 
tian connection is there between them ? What intercourse in spirit- 
ual things? What watching over each other's souls? What 
bearing of one another's burdens ? What a mere jest is it, then, 
to talk so gravely of destroying what never was ! The real truth 
is just the reverse of this : we introduce Christian fellowship 
where it was utterly destroyed. And the fruits of it have been 
peace, joy, love, and zeal for every good word and work. 

II. 1. But as much as we endeavored to watch over each other, 
we soon found some who did not live the Gospel. I do not know 
that any hypocrites were crept in ; for, indeed, there was no temp- 
tation; but several grew cold, and gave way to the sins which 
had long easily beset them. We quickly perceived there were 
many ill consequences of suffering these to remain among us. It 
was dangerous to others, inasmuch as all sin is of an infectious 
nature. It brought such a scandal on their brethren as exposed 
them to what was not properly the reproach of Christ. It laid 
a stumbling-block in the way of others, and caused the truth to 
I)e evil spoken of. 

2. We groaned under these inconveniences long before a remedy 
could be found. The people were scattered so wide in all parts 
of the town, from Wapping to Westminster, that I could not 
easily see what the behavior of each person in his own neigh- 
borhood was, so that several disorderly walkers did much hurt 
before I was apprised of it. 

3. At length, while we were thinking of quite another thing, 
we struck upon a method for which we have cause to bless God 
ever since. I was talking with several of the society in Bristol 
concerning the means of paying the debts there, when one stood 
up and said, " Let every member of the society give a penny a 
week till all are paid." Another answered, "But many of them 
are poor, and cannot afford to do it." " Then," said he, " put 
eleven of the poorest with me, and if they can give any thing, 
well : I will call on them weekly, and if they can give nothing, 
I will give for them as well as for myself. And each of you call 
on eleven of your neighbors weekly, receive what they give, and 
make up what is wanting." It was done. In a while some of 
these informed me they found such and such an one did not live 
as he ought. It struck me immediately, " This is the thing, the 
very thing we have wanted so long." I called together all the 



14 



LIVING THOUGHTS OF JOHN WESLEY. 



leaders of the classes (so we used to term them and their com- 
panies), and desired that each would make a particular inquiry 
into the behavior of those whom he saw weekly. They did so. 
Many disorderly walkers were detected. Some turned from the 
evil of their ways. Some were put away from us. Many saw it 
with fear, and rejoiced unto God with reverence. , 

4. As soon as possible the same method was used in London, 
and all other places. Evil men were detected and reproved. 
They were borne with for a season. If they forsook their sins, 
we received them gladly ; if they obstinately persisted therein, it 
was openly declared that they were not of us. The rest mourned 
and prayed for them, and yet rejoiced that, as far as in us lay, 
the scandal was rolled away from the society. 

5. It is the business of a leader : 

(1) To see each person in his class, once a week at the least, in; 
order to inquire how their souls prosper ; to advise, reprove, com- 
fort, or exhort, as occasion may require ; to receive what they 
are willing to give toward the relief of the poor. 

(2) To meet the minister and the stewards of the society, in 
order to inform the minister of any that are sick, or of any that 
are disorderly and will not be reproved ; to pay to the stewards 
what they have received of their several classes in the week pre- 
ceding. 

6. At first they visited each person at his own house ; but this 
was soon found not so expedient. And that on many accounts : 

(1) It took up more time than most of the leaders had to spare. 

(2) Many persons lived with masters, mistresses, or relations, who- 
would not sufier them to be thus visited. (3) At the houses of 
those who were not so averse they often had no opportunity of 
speaking to them but in company. And this did not at all 
answer the end proposed, of exhorting, comforting, or reproving. 
(4) It frequently happened that one affirmed what another 
denied. And this could not be cleared up without seeing them 
together. (5) Little misunderstandings and quarrels of various 
kinds frequently arose among relations or neighbors ; effectually 
to remove which it was needful to see them all face to face. 
Upon all these considerations it was agreed that those of each 
class should meet all together. And by this means a more full 
inquiry Avas made into the behavior of every person. Those who 
could not be visited at home, or no otherwise than in company, 
had the same advantage with others. Advice or reproof was- 
given as need required, quarrels made up, misunderstandings re- 



THE PEOPLE CALLED METHODISTS. 



15- 



moved, and after an hour or two spent in this labor of love,, 
they concluded with prayer and thanksgiving. 

7. It can scarce be conceived what advantages have been 
reaped from this little prudential regulation. Many now happily 
experienced that Christian fellowship of which they had not so- 
much as an idea before. They began to "bear one another's 
burdens," and naturally to "care for each other." As they had 
daily a more intimate acquaintance with, so they had a more 
endeared affection for, each other. And, " speaking the truth in 
love, they grew up into him in all things, who is the Head, even 
Christ ; from whom the whole body, fitly joined together, and 
compacted by that which every joint supplied, according to the 
effectual working in the measure of every part, increased unto 
the edifying itself in love." 

8. But, notwithstanding all these advantages, many were at 
first extremely averse to meeting thus. Some, viewing it in a 
wrong point of light, not as a privilege (indeed an invaluable 
one), but rather a restraint, disliked it on that account, because 
they did not love to be restrained in any thing. Some were 
ashamed to speak before company. Others honestly said, " I do 
not know why, but I do not like it." 

9. Some objected, "There were no such meetings when I 
came into the society first; and why should there now? I do 
not understand these things, and this changing one thing after 
another continually." It was easily answered : It is pity but 
they had been at first. But we knew not then either the need 
or the benefit of them. Why we use them, you will readily 
understand, if you read over the rules of the society. That with 
regard to these little prudential helps we are continually chang- 
ing one thing after another is not a weakness or fault, as you 
imagine, but a peculiar advantage which we enjoy. By this 
means we declare them all to be merely prudential, not essential, 
not of divine institution. We prevent, so far as in us lies, their 
growing formal or dead. We are always open to instruction ; . 
willing to be wiser every day than we were before, and to change 
whatever we can change for the better. 

10. Another objection was, "There is no Scripture for this, for 
classes and I know not what." I answer: (1) There is no Script- 
ure against it. You cannot show one text that forbids them. 
(2) There is much Scripture for it, even all those texts which 
enjoin the substance of those various duties whereof this is only 
an indifferent circumstance, to be determined by reason and. 



16 



LIVING THOUGHTS OF JOHN WESLEY^ 



experience. (3) You seem not to have observed that the 
Scripture, in most points, gives only general rules, and leaves 
the particular circumstances to be adjusted by the common sense 
•of mankind. The Scripture, for instance, gives that general rule, 
*'Let all things be done decently and in order." But common 
sense is to determine, on particular occasions, what order and 
decency require. So, in anotlier instance, the Scripture lays it 
down as a general standing direction : " Whether ye eat or 
drink, or whatever ye do, do all to the glory of God." But it is 
common prudence which is to make the application of this, in a 
thousand particular cases. 

11. "But these," said another, "are all man's inventions." 
'This is but the same objection in another form. And the same 
answer will suffice for any reasonable person : These are man's 
inventions. And what then? That is, they are methods which 
men have found, by reason and common sense, for the more 
effectually applying several Scripture rules, couched in general 
terms, to particular occasions. 

12. They spoke far more plausibly than these, who said, " The 
thing is well enough in itself. But the leaders are insufficient 
for the work ; they have neither gifts nor graces for such an 
■employment." I answer : (1) Yet, such leaders as they are, it is 
plain God has blessed their labor. (2) If any of these is remark- 
ably wanting in gifts or grace, he is soon taken notice of and 
removed. (3) If you know any such, tell it to me, not to others, 
and I will endeavor to exchange him for a better. (4) It may be 
hoped they will all be better than they are, both by experience 
and observation, and by the advices given them by the minister 
every Tuesday night, and the prayers (then in particular) offered 
up for them. 

III. 1. About this time I was informed that several persons in 
Kingswood frequently met together at the school ; and, when 
they could spare the time, spent the greater part of the night in 
prayer and praise and thanksgiving. Some advised me to put 
an end to this, but upon weighing the thing thoroughly, and 
comparing it with the practice of the ancient Christians, I could 
see no cause to forbid it. Rather, I believed it might be made of 
more general use. So I sent them word, I designed to watch 
with them on the Friday nearest the full moon, that we might 
have light thither and back again. I gave public notice of this 
the Sunday before, and withal, that I intended to preach ; desir- 
ing they, and they only, would meet me there, who could do it 



THE PEOPLE CALLED METHODISTS. 1 7 

without prejudice to their business or families. On Friday 
abundance of people came. I began preaching between eight 
and nine, and we continued till a little beyond the noon of night, 
singing, praying, and praising God. 

2. This we have continued to do once a month ever since, in 
Bristol, London, and Newcastle, as well as Kingswood ; and 
exceeding great are the blessings we have found therein ; it has 
generally been an extremely solemn season; when the word of 
God sunk deep into the heart, even of those who till then knew 
liim not. If it be said, "This was only owing to the novelty of 
the thing (the circumstance which still draws such multitudes 
together at those seasons), or perhaps to the aw^ful silence of the 
night," I am not careful to answer in this matter. Be it so, 
how^ever, the impression then made on many souls has never 
since been effaced. Now, allowing that God did make use 
either of the novelty or any other indifferent circumstance, in 
order to bring sinners to repentance, yet they are brought. And 
herein let us rejoice together. 

3. Nay, may I not put the case farther yet ? If I can prob- 
ably conjecture that, either by the novelty of this ancient custom 
or by any other indifferent circumstance, it is in my power to 
"save a soul from death, and hide a multitude of sins," am I 
clear before God if I do it not, if I do not snatch that brand out 
of the burning ? 

IV. 1. As the society increased, I found it required still 
greater care to separate the precious from the vile. In order to 
this I determined, at least once in three months, to talk with 
every member myself, and to inquire at their own mouths, as 
well as of their leaders and neighbors, whether they grew in 
grace and in the knowledge of our Lord Jesus Christ. At these 
seasons I likewise particularly inquire whether there be any mis- 
understanding or difference among them ; that every hinderance 
of peace and brotherly love may be taken out of the way. 

2. To each of those of whose seriousness and good conversation 
I found no renson to doubt, I gave a testimony under my own 
hand, by writing their name on a ticket prepared for that pur- 
l)0se ; every ticket implying as strong a recommendation of the 
person to w4iom it was given as if I had wrote at length, " I be- 
lieve the bearer hereof to be one that fears God, and works 
righteousness." 

3. Those who bore these tickets (these ov[i(3oXa or tesseroBy as 
the ancients termed them, being of just the same force with the 

2 



18 



LIVING THOUGHTS OF JOHN WESLEY. 



emaroXaL GvarariKaf, commendatory letters., mentioned by the apos- 
tle), wherever they came, were acknowledged by their brethren, 
and received with all cheerfulness. These were likewise of use 
in other respects. By these it was easily distinguished, when the 
society were to meet apart, who were members of it, and who 
not. These also supplied us with a quiet and inoffensive method 
of removing any disorderly member. He has no new ticket at 
the quarterly visitation (for so often the tickets are changed) ; 
and hereby it is immediately known that he is no longer of the 
community. 

V. The thing which I was greatly afraid of all this time, and 
which I resolved to use every possible method of preventing, 
Avas a narrowness of spirit, a party zeal, a being straitened in 
our own bowels ; that miserable bigotry which makes many so 
unready to believe that there is any work of God but among 
themselves. I thought it might be a help against this frequently 
to read, to all who were willing to hear, the accounts I received 
from time to time of the work which God is carrying on in the 
earth, both in our own and other countries, not among us alone, 
but among those of various opinions and denominations. For 
this I allotted one evening in every month, and I find no cause to 
repent my labor. It is generally a time of strong consolation to 
those who love God, and all mankind for his sake ; as well as of 
breaking down the partition walls which either the craft of the 
devil or the folly of men has built up ; and of encouraging every 
child of God to say (O when shall it once be !), Whosoever 
doeth the will of my Father which is in heaven, the same is my 
brother, and sister, and mother." 

VI. 1. By the blessing of God upon their endeavors to help 
one another, many found the pearl of great price. Being justi- 
fied by faith, they had " peace with God, through our Lord Jesus 
Christ." These felt a more tender affection than before, to those 
who were partakers of like precious faith ; and hence arose such 
a confidence in each other, that they poured out their souls into 
each other's bosom. Indeed, they had great need so to do ; for 
the war was not over, as they had supposed ; but they had still 
to wrestle both with flesh and blood, and with principalities and 
powers ; so that temptations were on every side ; and often 
temptations of sucli a kind as they knew not how to speak in a 
class, in which persons of every sort, young and old, men and 
women, met together. 

2. These, therefore, Avanted some means of closer union ; they 



THE PEOPLE GALLED METHODISTS. 



19 



wanted to pour out their hearts without reserve, particularly with 
regard to the sin which did still easily beset them, and the temp- 
tations which ^ere most apt to prevail over them. And they were 
the more desirous of this when they observed it was the express 
advice of an insjnred writer : " Confess your faults one to an- 
other, and pray for one another, that ye may be healed." 

3. In compliance with their desire I divided them into smaller 
companies; putting the married or single men, and married or 
single women together. The chief rules of these bands (that is, 
little companies; so that old English word signifies) run thus: 

" In order to ' confess our faults one to another,' and pray one 
for another that we may be healed, we intend, (1) To meet once 
a week at the least. (2) To come punctually at the hour ap- 
pointed. (3) To begin w^ith singing or prayer. (4) To speak 
each of us in order, freely and plainly, the true state of our souls, 
with the faults we have committed in thought, word, or deed, and 
the temptations we have felt since our last meeting. (5) To de- 
sire some person among us (thence called a leader) to speak his 
own state first, and then to ask the rest, in order, as many and as 
searching questions as may be concerning their state, sins, and 
temptations." 

4. That their design in meeting might be the more effectually 
answered I desired all the men bands to meet me together every 
Wednesday evening and the women on Sunday, that they might 
receive such pa' ticular instructions and exhortations as from time 
to time might appear to be most needful for them ; that such 
prayers might be offered up to God as their necessities should re- 
quire; and praise returned to the Giver of every good gift for 
whatever mercies they had received. 

5. In order to increase in them a grateful sense of all his mer- 
cies, I desired that one evening in a quarter all the men in band, 
on a second all the women would meet, and on a third both men 
and women together, that we might together " eat bread," as the 
ancient Christians did, " with gladness and singleness of heart." 
At these love-fcasts (so we termed them, retaining the name as 
well as the thing which was in use from the beginning) our food 
is only a little plain cake and water. But we seldom return from 
them without being fed, not only wdth the " n.eat which perisheth," 
but with " that which endureth to everlasting life." 

6. Great and many are the advantages which have ever since 
flowed from this closer union of the believers with each other. 
They prayed for one another that they might be healed of the faults 



20 



LIVING THOU GETS OF JOHN WESLEY. 



they had confessed; and it was so. Tlie chains were broken, the 
bands were burst in sunder, and sin had no more dominion over 
them. Many were delivered from the temptations out of which 
till then they found no way to escape. They were built up in 
our most holy faith. They rejoiced in the Lord more abundantly. 
They were strengthened in love, and more effectually provoked to 
abound in every good work. 

7. But it was soon objected to the bands (as to the classes be- 
fore), "These were not at first. There is no Scripture for them. 
These are man's works, man's building, man's invention." I re- 
ply, as before, these are also prudential helps, grounded on rea- 
son and experience, in order to apply the general rules given in 
Scripture according to particular circumstances. 

8. An objection much more boldly and frequently urged is that 
" all these bands are mere popery." I hope I need not pass a 
harder censure on those (most of them at least) who affirm this 
than that they talk of they know not what; they betray in them- 
selves the most gross and shameful ignorance. Do not they yet 
know that the only popish confession is the confession made by a 
single person to a priest ? and this itself is in nowise condemned 
by our Church; nay, she recommends it in some cases. Whereas, 
that we practice is the confession of several persons conjointly, 
not to a priest, but to each other. Consequently it has no anal- 
ogy at all to popish confession. But the truth is, this is a stale 
objection which many people make against any thing they do not 
like. It is all popery out of hand. 

VII. 1. And yet while most of these who were thus intimately 
joined together went on daily from faith to faith, some fell from 
the faith, either all at once, by falling into known and willful sin, 
or gradually, and almost insensibly, by giving way in what they 
called little things, by sins of omission, by yielding to heart sins, 
or by not watching unto prayer. The exhortations and prayers 
used among the believers did :io longer profit these. They 
wanted advice and instruction suited to their case, which as soon 
as I observed I se})arated them from the rest, and desired them 
to meet me apart on Saturday evenings. 

2. At this hour all the hymns, exhortations, and praj^ers arc 
adapted to their circumstances, being wholly suited to those who 
did see God, but have now lost sight of the light of his counte- 
nance, and who mourn after hira and refuse to be comforted till 
they know he lias healed their backsliding. 

3. By a2)plying both the threats and promises of God to these 



THE PEOPLE CALLED METHODISTS. 



21 



real, not nominal, penitents, and by crying to God in their be- 
half, we endeavored to bring them back to the great " Shepherd 
and Bishop of their souls," not by any of the fopperies of the 
Roman Church, although in some measure countenanced by an- 
tiquity. In prescribing hair shirts and bodily austerities we durst 
not follow even the ancient Church, although we had unawares, 
both in dividing bi maroL, the believers, from the rest of the soci- 
ety, and in separating the penitents from them and ajDpointing a 
peculiar service for them. 

yill. 1. Many of these soon recovered the ground they had 
lost. Yea, they rose higher than before, being more watchful 
than ever, and more meek and lowly, as well as stronger in the 
faith that worketh by love. They now outran the greater part 
of their brethren, continually walking in the light of God, and 
having fellowship with the Father, and with his Son Jesus Christ. 

2. I saw it might be useful to give some advices to all those 
who continued in the light of God's countenance, which the rest 
of their brethren did not want, and probably could not receive. 
So I desired a small number of such as appeared to be in this 
state to spend an hour with me every Monday morning. My de- 
sign was not only to direct them how to press after perfection, to 
exercise every grace, and improve every talent they had received, 
and to incite them to love one another more, and to watch 
more carefully over each other; but also to have a select com- 
pany to whom I might unbosom myself on all occasions without 
reserve, and whom I could propose to all their brethren as a pat- 
tern of love, of holiness, and of good works. 

3. They had no need of being incumbered with many rules, 
having the best rule of all in their hearts. No peculiar direc- 
tions were therefore given to them, excej^ting only these three : 

First. Let nothing spoken in this society be spoken again. 
(Hereby we had the more full confidence in each other.) 

Secondly. Every member agrees to submit to his minister in 
all indifferent things. 

Thirdly. Every member will bring once a week all he can 
spare toward a common stock. 

4. Every one here h is an equal liberty of speaking, there be- 
ing none greater or less than another. I could say freely to these 
when they were met together, " Ye may all prophesy one by 
one" (taking that word in its lowest sense) "that all may learn 
and all may be comforted." And I often found the advantage 
of such a free conversation, and that " in the multitude of coun- 



22 



LIVING THOUGHTS OF JOHN WESLEY. 



selors there is safety." Any who is inclined so to do is likewise 
encouraged to pour out his soul to God. And here especially we 
have found that " the effectual fervent prayer of a righteous 
man availeth much." 

IX. 1. This is the plainest and clearest account I can give of 
the people commonly called Methodists. It remains only to give 
you a short account of those who serve their brethren in love. 
These are leaders of classes and bands (spoken of before), assist- 
ants, stewards, visitors of the sick, and school-mnsters. 

2. In the third part of the "Appeal " I have mentioned how we 
were led to accept of lay assistants. Their office is, in the ab- 
sence of the minister: 

(1) To expound every morning and evening, (2) To meet 
the united society, the bands, the select society, and the penitents 
once a week. (3) To visit the classes once a quarter. (4) To 
hear and decide all differences. (5) To put the disorderly back 
on trial, and to receive on trial for the bands or society. (6) To 
see that the stewards, the leaders, and the school-masters faith- 
fully discharge their several offices. (7) To meet the leaders of 
the bands and classes weekly, and the stewards, and to overlook 
their accounts. 

X. 1. But long before this I felt the weight of a far different 
care, namely, care of temporal things. The quarterly subscrip- 
tions amounted, at a mean computation, to above three hundred 
pounds a year. This was to be laid out, partly in repairs, partly 
in other necessary expenses, and partly in paying debts. The 
weekly contributions fell little short of eight pounds a week, 
which was to be distributed as every one had need. And I was 
expected to take thought for all these things; but it was a burden 
I was not able to bear, so I chose out first one, then four, and 
after a time seven, as prudent men as I knew, and desired them 
to take charge of those things upon themselves, that I might have 
no incumbrance of this kind. 

2. The business of these stewards is : 

To manage the temporal things of the society. To receive the 
subscriptions and contributions. To spend what is needful from 
time to time. To send relief to the poor. To keep an exact ac- 
count of all receipts and expenses. To inform the minister if any 
of the rules of the society are not punctually observed. To tell 
the preachers, in love, if they think any thing amiss either in their 
doctrine or life. 

3. The rules of the stewards are: 



THE PEOPLE CALLED METHODISTS. 



23 



(1) Be frugal. Save every thing that can be saved honestly. 
(2) Spend no more than you receive. Contract no debts. (3) 
Have no long accounts. Pay every thing within the week. (4) 
Give none that asks relief either an ill word or an ill look. Do 
not hurt them if you cannot help. (5) Expect no thanks from man. 

4. They met together at six every Thursday morning, con- 
sulted on the business which came before them, sent relief to the 
sick, as every one had need, and gave the remainder of what had 
been contributed each week to those who appeared to be in the 
most pressing want. So that all was concluded within the week; 
what was brought on Tuesday being constantly expended on 
Thursday. I soon had the pleasure to find that all these temporal 
things were done with the utmost faithfulness and exactness, so 
that my cares of this kind were at an end. I had only to revise 
the accounts, to tell them if I thought any thing might be 
amended, and to consult how deficiencies might be supplied from 
time to time, for these were frequent and large (so far were we 
from abundance), the income by no means answering the ex- 
penses. But that we might not faint, sometimes we had unfore- 
seen helps in times of the greatest perplexity. At other times we 
borrowed larger or smaller sums, of which the greatest part has 
since been repaid. But I owe some hundred pounds to this day. 
So much have I gained by preaching the Gospel ! 

XI. 1. But it was not long before the stewards found a great 
difficulty with regard to the sick. Some were ready to perish be- 
fore they knew of their illness, and when they did know it was 
not in their power (being persons generally employed in trade) 
to visit them so often as they desired. 

2. When I was apprised of this I laid the case at large before 
the whole society; showed how impossible it was for the stewards 
to attend all that were sick in all parts of the town, desired the 
leaders of classes would more carefully inquire, and more con- 
stantly inform them who were sick, and asked, " Who among you 
is willing, as well as able, to supply this lack of service ? " 

3. The next morning many willingly oifered themselves. I 
chose six-and-forty of them, whom I judged to be of the most 
tender, loving spirit, divided the town into twenty-three parts, 
and desired two of them to visit the sick in each division. 

4. It is the business of a visitor of the sick : 

To see every sick person within his district thrice a week. To 
inquire into the state of their souls, and to advise them as occa- 
sion may require. To inquire into their disorders and jjrocure 



24 



LIVING THOUGHTS OF JOHN WESLEY. 



advice for them. To relieve ihera if they are in want. To do 
any thing for them which he (or she) can do. To bring in his ac- 
counts weekly to the stewards. (The leaders now do this.) Upon 
reflection, I saw how exactly, in this also, we had copied after the 
primitive Church. What Avere the ancient deacons ? What was 
Phebe the deaconess, but such a visitor of the sick ? 

5. I did not think it needful to give them any particular rules 
beside these that follow : 

(1) Be plain and open in dealing with souls. (2) Be mild, 
tender, patient. (3) Be cleanly in all you do for the sick. (4) 
Be not nice. 

6. We have ever since had great reason to praise God for his 
continued blessing on this undertaking. Many lives have been 
saved, many sicknesses healed, much pain and want prevented 
or removed. Many heavy hearts have been made glad, many 
mourners comforted ; and the visitors have found, from Him 
whom they serve, a present reward for all their labor. 

XII. 1. But I was still in pain for many of the poor that were 
sick ; there was so great expense and so little profit. And first 
I resolved to try whether they might not receive more benefit in 
the hospitals. Upon the trial we found there was indeed less 
expense, but no more good done than before. I then asked the 
advice of several physicians for them ; but still it profited not. 
I saw the poor people pining away, and several families ruined, 
and that without remedy. 

2. At length I thought of a kind of desperate expedient. I 
will prepare and give them physic myself." For six or seven 
and twenty years I had made anatomy and physic the diversion 
of my leisure hours ; though I never properly studied them, 
unless for a few months when I was going to America, where I 
imagined I might be of some service to those who liad no regular 
physician among them. I applied to it again. I took into my 
assistance an apothecary and an experienced surgeon ; resolving 
at the same time not to go out of my depth, but to leave all 
difticult and complicated cases to such physicians as the patients 
should choose. 

3. I gave notice of this to the society, telling them that all 
who were ill of chronical distempers (for I did not care to vent- 
ure upon acute) might, if they pleased, come to me at such a 
time, and I would give tlum the best advice I could, and the 
best medicines I had. 

4. Many came (and so every Friday since) ; among the rest 



THE PEOPLE GALLED METHODISTS. 



25 



was one William Kirkman, a weaver, near Old Nicliol Street. I 
asked him, What complaint have you !" "O, sir," said he, a 
cough, a very sore cough. I can get no rest day nor night." 

I asked, " How long have you had it ?" He replied, " About 
three score years, it began when I was eleven years old." I was 
nothing glad that this man should come first, fearing our not 
curing him might discourage others. However, I looked up to 
God, and said, " Take this three or four times a day. If it does 
you no good, it will do you no harm." He took it two or three 
days. His cough was cured, and has not returned to this day. 

5. Now, let candid men judge, does humility require me to 
deny a notorious fact? If not, Avhich is vanity: to say I by my 
own skill restored this man to health ; or to say God did it by 
his own almighty power ? By what figure of speech this is 
called boasting I know not. But I will j)ut no name to such a 
fact as this. I leave that to the Rev. Dr. Middleton. 

6. In five months medicines were occasionally given to above 
five hundred persons. Several of these I never saw before, for I 
did not regard whether they were of the society or not. In that 
time seventy-one of these regularly taking their medicines, and 
following the regimen prescribed (which three in four would not 
do), were entirely cured of distempers long thought to be incura- 
ble. The whole expense of medicines during this time was 
nearly forty pounds. We continued this ever since, and, by the 
blessing of God, with more and more success. 

XIII. 1. But I had for some years observed many wlio, 
although not sick, were not able to provide for themselves, and 
had none who took care to provide for them ; these were chiefly 
feeble, aged widows. I consulted with the stewards how they 
might be relieved. They all agreed if we could keep them in 
one house it would not only be far less expensive to us, but also 
far more comfortable for them. Indeed, we had no money to 
begin ; but we believed He would provide " who defendeth the 
cause of the widow," so we took a lease of two little houses near ; 
we fitted them up so as to be warm and clean. We took in as 
many widows as we liad room for, and provided them with 
things needful for the body ; toward the expense of which I set 
aside, first, the weekly contributions of the bands, and then all 
that was collected at the Lord's Supper. It is true this does not 
sufiice, so that we are considerably in debt on this account also. 
But we are persuaded it will not always be so ; seeing " the earth 
is the Lord's, and the fullness thereof." 



26 



LIVING THOUGHTS OF JOHN WESLEY. 



2. In this (commonly called the Poor House) we have now 
nine widows, one blind Avoman, two poor children, two upper 
servants, a maid, and a man. I might add four or five preachers ; 
for I myself, as well as the other preachers who are in town, diet 
with the i^oor, on the same food, and at the same table ; and we 
rejoice herein, as a comfortable earnest of our eating bread 
together in our Father's kingdom. 

'6. I have blessed God for this house ever since it began, but 
lately much more than ever. I honor these widows, for they 
" are widoAvs indeed." So that it is not in vain that, without any 
design of so doing, we have copied after another of the institu- 
tions of the apostolic age. I can now say to all the world, 
" Come and see how these Christians love one another !" (This 
has been since dropped for want of support.) 

Xiy. 1. Another thing which had given me frequent concern 
was the case of abundance of children. Some their parents 
could not afford to ]3ut to school ; so they remained like "a wild 
ass's colt." Others were sent to school, and learned, at least, to 
read and write ; but they learned all kinds of vice at the same 
time, so that it had been better for them to have been without 
their knowledge than to have bought it at so dear a price. 

2. At length I determined to have them taught in my own 
house, that they might have an opportunity of learning to read, 
write, and cast accounts (if no more), without being under 
almost a necessity of learning heathenism at the same time ; and 
after several unsuccessful trials I found two such school-masters 
as I wanted ; men of honesty and of sufficient knowledge, who 
had talents for, and their hearts in the work. 

3. They have now under their care nearly sixty children ; the 
parents of some pay for their schooling, but the greater part, 
being very poor, do not, so that the expense is chiefly defrayed 
by voluntary contributions. We have of late clothed them, too, 
as many as wanted. The rules of the school are tliese that fol- 
low : (This also has been dropped for some time, 1772.) 

First. No child is admitted under six years of age. Secondly. 
All the children are to be present at the morning sermon. 
Thirdl}^ They are at school from six to twelve, and from one to 
five. Fourtlily. They have no phiy days. Fifthly. No child is 
to speak in school, but to the masters. Sixthly. The child who 
misses two days in one week, without leave, is excluded the 
school. 

4. We appointed two stewards for the school also. The busi- 



THE PEOPLE CALLED METHODISTS. 



27 



ness of these is : to receive the school subscriptions, and expend 
what is needful; to talk with each of the masters weekly; to 
pray Avitli and exhort the children twice a week; to inquire 
diligently whether they grow in grace and in learning, and 
whetlier the rules are punctually observed ; every Tuesday 
morning, in conjunction with the masters, to exclude those 
children that do not observe the rules; every Wednesday morn- 
ing to meet with and exhort their parents to train them up at 
home in tlie ways of God. 

5. A happy change was soon observed in the children, both 
with regard to their tempers and behavior. They learned read- 
ing, writing, and arithmetic swiftly, and at the same time they 
were diligently instructed in the sound principles of religion, 
and earnestly exhorted to fear God and work out their own 
salvation. 

XV. 1. A year or two ago I observed among many a distress 
of another kind. They frequently wanted, perhaps in order to 
carry on their business, a present supply of money. They 
scrupled to make use of a pawnbroker; but where to borrow it 
they knew not. I resolved to try if we could not find a remedy 
for this also. I went, in a few days, from one end of the town 
to the other, and exhorted those who liad this world's goods to 
assist their needy brethren. Fifty pounds were contributed. 
This was immediately lodged in the hands of two stewards, who 
attended every Tuesday morning in order to lend to those who 
wanted an}^ small sum, not exceeding twenty shillings, to be 
repaid within three months. (We now, 1'7'72, lend any sum not 
exceeding five pounds.) 

2. It is almost incredible, but it manifestly appears from their 
accounts that with this inconsiderable sum two hundred and 
fifty have been assisted within the space of one year. Will not 
God put it into the heart of some lover of mankind to increase 
this little stock V If this is not " lending unto the Lord," what 
is ? O, confer not with flesh and blood, but immediately 

Join liands with God, to make a poor man live ! 

3. I think, sir, now you know all that I know of this people. 
You see the nature, occasion, and design of whatever is prac- 
ticed among them. And I trust you may be pretty well able 
to answer any questions wliich may be asked concerning them; 
particularly by those who inquire concerning my revenue, and 
what I do with it all 



28 



■LIVING THOUGHTS OF JOHN WESLEY. 



4. Some have supposed this was no greater than that of the 
Bishop of London, but others computed that I received eight 
hundred a year from Yorkshire only. Now, if so, it cannot be 
so little as ten thousand pounds a year which I receive out of all 
England ! 

5. Accordingly, a gentleman in Cornwall (the rector of Red- 
ruth) extends the calculation pretty considerably. " Let me 
see," said he, " two millions of Methodists, and each of these 
paying two pence a week; " if so, I must have eight hundred and 
sixty thousand pounds, with some odd shillings and pence, a 
year. 

6. A tolerable competence! But be it more or less, it is 
nothing at all to me. All that is contributed or collected in 
every place is both received and expended by others; nor have 
I so much as the "beholding thereof with my eyes." And so it 
will be, till I turn Turk or pagan. For I look upon all this 
revenue, be it what it may, as sacred to God and the poor; out 
of which, if I want any thing, I am relieved, even as another 
poor man. So were originally all ecclesiastical revenues, as 
every man of learning knows, and the bishops and priests used 
them only as such. If any use them otherwise now, God help 
them ! 

7. I doubt not but if I err in this, or any other point, you will 
pray God to show me his truth. To have "a conscience void of 
offense toward God and toward man " is the desire of, 

Reverend and dear sir. 

Your affectionate brother and servant, 

John AYesley. 



THE NATURE, DESIGN, AND GENERAL RULES OF THE UNITED 

SOCIETIES 

IN LONDON, BRISTOL, KINGSWOOD, NEWCASTLE-UPON-TYNE, ETC. 

1. In the latter end of the year 1739 eight or ten persons 
came to me in London, who appeared to be deeply convinced of 
sin, and earnestly groaning for redemption. They desired (as 
did two or three more the next day) that I would spend some 
time with them in prayer, and advise them how to flee from the 
wrath to come, which they saw continually hanging over their 
lieads. That we might have more time for this great work, I 



GENERAL RULES OF THE UNITED SOCIETIES. 



29 



appointed a day when they might all come together, which from 
thenceforward they did every week, namely, on Thursdays, in the 
evening. To these, and as many more as desired to join with 
them (for their number increased daily), I gave those advices, 
from time to time, which I judged most needful for them, and 
we always concluded our meeting with prayer suited to their 
several necessities. 

2. This was the rise of the United Society, first in London and 
then in other places. Such a society is no other than " a com- 
pany of men having the form and seeking the power of godliness, 
united in order to pray together, to receive the word of exhorta- 
tion, and to w^atch over one another in love, that they may help 
each other to work out their salvation." 

3. That it may the more easily be discerned whether they are 
indeed working out their own salvation, each society is divided 
into smaller companies, called classes, according to their respect- 
ive places of abode. There are about twelve persons in every 
class, one of whom is styled theleader. It is his business, (1) To 
see each person in his class once a week at least, in order to in- 
quire liow their souls prosper ; to advise, reprove, comfort, or ex- 
hort, as occasion may require; to receive what they are willing 
to give toward the relief of the poor. (2) To meet the minister 
and the stewards of the society once a week in order to inform 
the minister of any that are sick, or of any that walk disorderly, 
and will not be reproved ; to pay to the stewards what they have 
received of their several classes in the week preceding, and to 
show their account of what each person has contributed. 

4. There is one only condition previously required in those who 
desire admission into these societies, a desire " to flee from the 
wrath to come, to be saved from their sins ;" but, wherever this 
is really fixed in the soul, it will be shown by its fruits. It is 
therefore expected of all who continue therein, that they should 
continue to evidence their desire of salvation. 

First, by doing no harm, by avoiding evil in every kind ; espe- 
cially that which is most generally practiced : such as the taking 
the name of God in vain; the profaning the day of the Lord, 
either by doing ordinaiy work thereon, or by buying or selling ; 
drunkenness, buying or selling spirituous liquors, or drinking 
them, unless in cases of extreme necessity ; fighting, quarreling, 
brawling; brother going to law with brother; returning evil for 
evil, or railing for railing ; tlie using many words in buying or 
selling ; the buying or selling uncustomed goods ; the giving or 



so 



LIVING THOUGHTS OF JOHN WESLEY. 



taking things on usury, that is, unlawful interest ; uncharitable 
or unprofitable conversation, particularly speaking evil of magis- 
trates or of ministers ; doing to others as we would not they 
should do unto us ; doing what we know is not for the glory of 
God, as the putting on of gold or costly apparel the taking 
such diversions as cannot be used in the name of the Lord Jesus ; 
the singing those songs, or reading those books, which do not 
tend to the knowledge or love of God ; softness, and needless 
self-indulgence; laying up treasures upon earth; borrowing with- 
out a probability of paying ; or taking up goods without a prob- 
ability of paying for them. 

5. It is expected of all who continue in these societies, that 
they should continue to evidence their desire of salvation. 

Secondly, by doing good, by being, in every kind, merciful 
after their powder ; as they have opportunity, doing good of every 
possible sort, and as far as is possible, to all men; to their bodies, 
of the ability which God giveth, by giving food to the hungry, 
by clothing the naked, by visiting or helping them that are sick 
or in prison; to their souls, by instructing, reproving, or exhort- 
ing all they have any intercourse with; trampling under foot that 
enthusiastic doctrine of devils, that " w^e are not to do good unless 
our heart be free to it :" by doing good especially to them that 
are of the household of faith, or groaning so to be; employing 
them preferably to others, buying one of another; helping each 
other in business; and so much the more, because the world will 
love its own, and them only: by all possible diligence and fru- 
gality, that the Gospel be not blamed: by running with patience 
the race that is set before them, " denying themselves, and taking 
up their cross daily ; submitting to bear the reproacli of Christ, 
to be as the filth and offscouring of the world ; and looking that 
men should " say all manner of evil of them falsely for the Lord's 
sake." 

6. It is expected of all who desire to continue in these societies, 
that they should continue to evidence their desire of salvation. 

Thirdly, by attending u])on all the ordinances of God. Such 
are the public worship of God; the ministry of the word, either 
read or expounded; the supper of the Lord; family and private 
prayer; searching the Scriptures; and fasting or abstinence. 

V. These are the general rules of our societies; all which we are 
taught of God to observe, even in his written \\ ord, the only rule, 
and the sufficient rule, both of our faith and practice. And all 
these, we know, his Spirit writes on every truly awakened heart. 



GENERAL RULES OF TEE UNITED SOCIETIES. 



31 



If there be any among us who observe them not, who habitually 
break any of them, let it be made known unto them who watch 
over that soul ms they that must give an account. We will ad- 
monish him of the error of his ways; we will bear with him for a 
season; but then, if he repent not, he hath no more place among 
us. We have delivered our own souls. 

John Wesley, 
Charles Wesley. 

May 1, 1748. 



RULES OF THE BAND SOCIETIES. 

DRAWN UP DECEMBER 25, 1738. 

The design of our meeting is to obey that command of God, " Confess your 
faults one to another, and pray one for another, that ye may be healed." 
To this end we intend : 

1. To meet once a week, at the least. 

2. To come punctually at the hour appointed, without some extraordinary reason. 

3. To begin (those of us who ai'e present) exactly at the hour, with singing or 
prayer. 

4. To speak each of us in order, freely and plainly, the true state of our souls, 
with the faults we have committed in thought, word, or deed, and the temptations 
we have felt since our last meeting. 

5. To end every meeting with prayer suited to the state of each person present. 

6. To desire some person among us to speak his own state first, and then to ask 
the rest, in order, as many and as searching questions as may be, concerning their 
state, sins, and temptations. 

Some of the questions proposed to every one before he is admitted among us may 
be to this effect : 

1. Have you the forgiveness of your sins ? 

2. Have you peace with God, through our Lord Jesus Christ ? 

3. Have you the witness of God's Spirit with your spirit that you are a child of 
God? 

4. Is the love of God shed abroad in your heart ? 

5. Has no sin, inward or outward, dominion over you ? 

6. Do you desire to be told of your faults ? 

7. Do you desire to be told of all your faults, and that plain and home ? 

8. Do you desire that every one of us should tell you, from time to time, what- 
soever is in his heart concerning you ? 

9. Consider ! Do you desire we should tell you whatsoever we think, whatsoever 
we fear, whatsoever we hear, concerning yoti ? 

10. Do you desire that, in doing this, Ave should come as close as possible, that 
we should cut to the quick, and search your heart to the bottom ? 

11. Is it your desire and design to be on this, and all other occasions, entirely 
open, so as to speak every thing that is in your heart without exception, without 
disguise, and without reserve ? 



32 



LIVING THOUGHTS OF JOHN WESLEY. 



Any of the preceding questions may be asked as often as occasion offers ; the 
four following at every meeting : 

1. What known sins have you committed since our last meeting? 

2. What temptations have you met with ? 

3. How were you delivered ? 

4. What have you thought, said, or done, of which you doubt whether it be sin 
or not ? 



DIRECTIONS GIVEN TO THE BAND SOCIETIES. 

DECEMBER 25, 1744. 

You are supposed to have the faith that " overcooeth the world." To you, 
therefore, it is not grievous : 

I. Carefully to abstain from doing evil ; in particular, 

1. Neither to buy nor sell any thing at all on the Lord's day. 

2. To taste no spirituous liquor, no dram of any kind, unless prescribed by a 
physician. 

3. To be at a word both in buying and selling. 

4. To pawn nothing, no, not to save life. 

5. Not to mention the fault of any behind his back, and to stop those short 
that do. 

6. To wear no needless ornaments, such as rings, ear-rings, necklaces, laces, 
ruffles. 

'7. To use no needless self-indulgence, such as taking snuff or tobacco, unless 
prescribed by a physician. 

II. Zealously to maintain good works ; in particular, 

1. To give alms of such things as you possess, and that to the uttermost of your 
power. 

2. To reprove all that sin in your sight, and that in love and meekness of 
wisdom. 

3. To be patterns of diligence and frugality, of self-denial, and taking up the 
cross daily. 

III. Constantly to attend on all the ordinances of God ; in particular, 

1. To be at church and at the Lord's table every week, and at every public 
meeting of the bands. 

2. To attend the ministry of the word every morning, unless distance, business, 
or sickness prevent. 

3. To use private prayer every day ; and family prayer, if you are at the head of 
a family. 

4. To read the Scriptures, and meditate therein, at every vacant hour. And, 

5. To observe, as days of fasting or abstinence, all Fridays in the year. 



THE CHARACTER OF A METHODIST. 



33 



THE CHARACTER OF A METHODIST. 

{Written in 1739.) 
Not as though I had already attained. 



TO THE EEADEK. 

1. Since the name first came abroad into the world, many have 
been at a loss to know what a Methodist is; what are the princi- 
ples and the practice of those who are commonly called by that 
name; and what the distinguishing marks of this sect, "which is 
every- where spoken against." 

2. And it being generally believed that I was able to give the 
clearest account of these things (as having been one of the first 
to whom that name was given, and the person by whom the rest 
were supposed to be directed), I have been called upon, in all 
manner of ways, and with the utmost earnestness, so to do. I 
yield at last to the continued importunity both of friends and 
enemies, and do now give the clearest account 1 can, in the pres- 
ence of the Lord and Judge of heaven and earth, of the princi- 
ples and practice whereby those who are called Methodists are 
distinguished from other men. 

3. I say those who are called Methodists; for, let it be well 
observed, that this is not a name which they take to themselves, 
but one fixed upon them by way of reproach, without their ap- 
probation or consent. It was first given to three or four young 
men at Oxford, by a student of Christ Church, either in allusion 
to the ancient sect of physicians so called, from their teaching, 
that almost all diseases might be cured by a specific method of 
diet and exercise, or from their observing a more regular method 
of study and behavior than was usual with those of their age and 
station. 

4. I should rejoice (so little ambitious am I to be at the head 
of any sect or party) if the very name miglit never be mentioned 
more, but be buried in eternal oblivion. But if that cannot be, 
at least let those who will use it know the meaning of the word 
they use. Let us not always be fighting in the dark. Come, and 
let us look one another in the face. And perhaps some of you 
who hate what I am called may love what I am by the grace of 
God; or rather, what "I follow after, if that I may apprehend 
that for which also I am apprehended of Christ Jesus»" 

3 



S4 



LlvrSfG mOUGHTS OF JOHN WESLEY. 



THE CHARACTER OF A METHODIST. 

1, The distinguishing marks of a Methodist are not his opinions 
of fttiy sort. His assenting to this or that scheme of religion, his 
embracing any particular set of notions, his espousing the judg- 
ment of one man oi' of another are all quite wide of the point. 
Whosoever, therefore, imagines that a Methodist is a man of such 
or such an opinion is grossly ignorant of the whole affair; he 
mistakes the truth totally. We believe, indeed, that " all Scripture 
is given by the inspiration of God;" and herein we are distin- 
guished from Jews, Turks, and infidels. We believe the written 
word of God to be the only and sufficient rule both of Christian 
faith and practice; and herein we are fundamentally distinguished 
from those of the Romish Church. We believe Christ to be the 
eternal supreme God; and herein we are distinguished from the 
Socinians and Arians. But as to all opinions which do not strike 
at the root of Christianity, we think and let think. So that, what- 
soever they are, whether right or wrong, they are no distinguish- 
ing marks of a Methodist. 

2. Neither are words or phrases of any sort. We do not place 
our religion, or any part of it, in being attached to any peculiar 
mode of speaking, any quaint or uncommon set of expressions. 
The most obvious, easy, common words wherein our meaning can 
be conveyed we prefer before others, both on ordinary occasions 
and when we speak of the things of God. We never, therefore, 
willingly or designedly, deviate from the most usual way of speak- 
ing; unless when we express Scripture truths in Scripture words, 
which, we presume, no Christian will condemn. Neither do we 
affect to use any particular expressions of Scripture more fre- 
quently than others, unless they are such as are more frequently 
used by the inspired writers themselves. So that it is as gross 
an error to place the marks of a Methodist in his words as in opin- 
ions of any sort. 

Nor do we desire to be distinguished by actions, customs, or 
usages of an indifferent nature. Our religion does not lie in doing 
what God has not enjoined, or abstaining from what he hath not 
forbidden. It does not lie in the form of our apparel, in the post- 
ure of our body, or the covering of our heads, nor yet in abstain- 
ing from marriage, or from meats and drinks, which are all good 
if received with thanksgiving. Therefore, neither will any man 
who knows whereof he affirms fix the mark of a Methodist here, 
in any actions or customs purely indifferent, undetermined by the 
word of God. 



THE CEARA CTER OF A METHODIST. 



85 



4. Nor, lastly, is he distinguished by laying the whole stress of 
religion on any single part of it. If you say, " Yes, he is ; for 
he thinks ' we are saved by faith alone,' " I answer, You do not 
understand the terms. By salvation he means holiness of heart 
and life. And this he affirms to spring from true faith alone. 
Can even a nominal Christian deny it ? Is this placing a part of 
religion for the whole ? " Do we then make void the law through 
faith ? God forbid ! Yea, we establish the law." We do not 
place the whole of religion (as too many do, God knoweth) either 
in doing no harm or in doing good, or in using the ordinances of 
God. No, not in all of them together; wherein we know by 
experience a man may labor many years and at the end have no 
religion at all, no more than he had at the beginning. Much less 
in any one of these; or, it may be, in a scrap of one of them; 
like her who fancies herself a virtuous woman only because she is 
not a prostitute, or him who dreams he is an honest man merely 
because he does not rob or steal. May the Lord God of my 
fathers preserve me from such a poor, starved religion as this ! 
Were this the mark of a Methodist, I would sooner choose to be 
a sincere Jew, Turk, or Pagan. 

5. " What, then, is the mark? Who is a Methodist accordino^ 
to your own account?" I answer, A Methodist is one who has 
" the love of God shed abroad in his heart by the Holy Ghost 
given unto him;" one who "loves the Lord his God with all his 
heart, and with all his soul, and with all his mind, and with all his 
strength." God is the joy of his heart and the desire of his soul, 
which is constantly crying out, " Whom have I in heaven but 
thee ? and there is none upon earth that I desire beside thee ! My 
God and my all ! Thou art the strength of my heart, and my 
portion forever ! " 

6. He is therefore happy in God, yea, always happy, as having in 
him " a well of water springing up into everlasting life," and over- 
flowing his soul with peace and joy. " Perfect love " having now 
"cast out fear," he "rejoices evermore." He "rejoices in the Lord 
always," even "in God his Saviour," and in the Father, "through 
our Lord Jesus Christ, by whom he hath now received the atone- 
ment." "Having" found "redemption through his blood, the 
forgiveness of his sins," he cannot but rejoice Avhenever he looks 
back on the horrible pit out of which he is delivered, when he sees 
"all his transgressions blotted out as a cloud, and his iniquities as 
a thick cloud." He cannot but rejoice whenever he looks on the 
state wherein he now is, " being justified freely, and having peace 



36 



LIYIXG THOUGHTS OF'JOnX WESLEY. 



with God through our Lord Jesus Christ." For "he that believ- 
eth hath the witness" of this "in himself," being now the son of 
God by faith. "Because he is a son, God hath sent forth the 
Spirit of his Son into his heart, crying, Abba, Father!" And 
" the Spirit itself beareth witness with his spirit, that he is a child 
of God." He rejoiceth, also, whenever he looks forward, " in hope 
of the glory that shall be revealed ;" yea, this his joy is full, and 
all his bones cry out, " Blessed be the Gi'd and Father of our Lord 
Jesus Christ, w^ho, according to his abundant mercy, hath begot- 
ten me again to a living hope — of an inheritance incorruptible, 
undefiled, and that fadeth not away, reseiwed in heaven for me!" 

7. And he who hath this hope, thus "full of immortality, in 
every thing giveth thanks ; " as knowing that this (whatsoever it 
is) "is the will of God in Christ Jesus concerning him." From 
him, therefore, he cheerfully receives all, saying, " Good is the 
will of the Lord;" and whether the Lord giveth or taketh away, 
equally "blessing the name of the Lord." For he hath "learned, 
in Avhatsoever state he is, therewith to be content." He kno-weth 
"both how to be abased and how to abound. Every- where and 
in all things he is instructed both to be full and to be hungry, 
both to abound and suffer need." Whether in ease or pain, whether 
in sickness or health, whether in life or death, he giveth thanks 
from the ground of his heart to Him who orders it for good; 
knowing that as " every good gift cometh from above," so none 
but good can come from the Father of lights, into whose hand he 
has wholly committed his body and soul, as into the hands of a 
faithful Creator. He is therefore " careful" (anxiously or uneasily) 
"for nothing;" as having "cast all his care on Him that careth 
for him," and "in all thins^s" resting: on him, after "makino^ his 
request known to him with thanksgiving." 

8. For indeed he "prays without ceasing." It is given him 
"always to pray, and not to faint." Not that he is always in the 
house of prayer, though he neglects no opportunity of being there. 
Neither is he always on his knees, although he often is, or on his 
face before the Lord his God. Nor yet is he always crying 
aloud to God or calling upon him in words; for many times "the 
Spirit maketh intercession for him with groans that cannot be 
uttered." But at all times the language of his heart is this: " Thou 
brightness of the eternal glory, unto thee is my heart, though 
without a voice, and my silence speakcth unto thee." And this 
is true prayer, and this alone. But his heart is ever lifted up to 
God at all times and in all places. In this he is never hindered^ 



THE CHARACTER OF A METHODIST. 



37 



much less interrupted, by any person or thing. In retirement or 
company, in leisure, business, or conversation, his heart is ever 
with the Lord. Whether he lie down or rise up, God is in all his 
thoughts; he walks with God continually, having the loving eye 
of his mind still fixed upon him, and every-where " seeing him 
that is invisible." 

9. And while he thus always exercises his love to God by pray- 
ing without ceasing, rejoicing evermore and in every thing giving 
thanks, this commandment is written in his heart, " That he who 
loveth God, love his brother also." And he accordingly loves his 
neighbor as himself; he loves every man as his own soul. His 
heart is full of love to all mankind, to every child of " the Father 
of the spirits of all flesh." That a man is not personally known to 
him is no bar to his love; no, nor that he is known to be such as 
he approves not, that he repays hatred for his good-will. For he 
"loves his enemies;" yea, and the enemies of God, "the evil and 
the unthankful." And if it be not in his power to " do good to 
them that hate him," yet he ceases not to pray for them., though 
they continue to spurn his love, and still " despitefully usehim and 
persecute him." 

10. For he is " pure in heart." The love of God has purified 
his heart from all revengeful passions, from envy, malice, and 
wrath, from every unkind temper or malign affection. It hath 
cleansed him from pride and haughtiness of spirit, whereof alone 
Cometh contention. And he hath now " put on bowels of mercies, 
kindness, humbleness of mind, meekness, long suffering;" so that 
he " forbears and forgives if he had a quarrel against any, even 
as God in Christ hath forgiven him." And, indeed, all possible 
ground for contention on his part is utterly cut off. For none 
can take from him what he desires, seeing he "loves not the world, 
nor " any of " the things of the world ; " being now " crucified to 
the world, and the world crucified to him ; " being dead to all that 
is in the world, both to " the lust of the flesh, the lust of the eye, 
and the pride of life." For " all his desire is unto God, and to 
the remembrance of his name." 

11. Agreeable to this his one desire is the one design of his 
life, namely, not to do his own will, but the will of Him that sent 
him." His one intention at all times and in all things is, not to 
please himself, but him whom his soul loveth. He has a single 
eye. And because " his eye is single his whole body is full of 
light." Indeed, where the loving eye of the soul is continually 
fixed upon God there can be no darkness at all, " but the whole is 



88 



LIVING THOUGHTS OF JOHN WESLEY. 



light, as when the bright shining of a candle doth enlighten the 
house." God then reigns alone. All that is in the soul is holiness 
to the Lord. There is not a motion in his heart but is according 
to his will. Every thought that arises points to him and is in 
obedience to the law of Christ. 

12. And the tree is known by its fruits. For as he loves God 
so he keeps his commandments, not only some or most of them, 
but all, from the least to the greatest. He is not content to " keep 
the whole law and offend in one point," but has in all points " a 
conscience void of offense toward God and toward man. " What- 
ever God has forbidden, he avoids; whatever God hath enjoined, 
he doeth ; and that whether it be little or great, hard or easy, joy- 
ous or grievous to the flesh. He " runs the way of God's com- 
mandments," now he hath set his heart at liberty. It is his glory 
so to do, it is his daily crown of rejoicing, " to do the will of God 
on earth, as it is done in heaven;" knowing it is the highest priv- 
ilege of " the angels of God, of those that excel in strength, to ful- 
fill his commandments and barken to the voice of his word." 

13. All the commandments of God he accordingly keeps, and 
that with all his might. For his obedience is in proportion to his 
love, the source from whence it flows. And therefore, loving God 
with all his heart, he serves him with all his strength. He con- 
tinually presents his soul and body a living sacrifice, holy, accept- 
able to God ; entirely and without reserve devoting himself, all 
he has, and all he is, to his glory. All the talents he has received 
he constantly employs according to his Master's will, every power 
and faculty of his soul, every member of his body. Once he 
"yielded " them "unto sin" and the devil, " as instruments of 
unrighteousness," but now, "being alive from the dead, he yields" 
them all " as instruments of righteousness unto God." 

14. By consequence, whatsoever he doeth, it is all to the glory 
of God. In all his employments of every kind he not only aims 
at this (which is implied in having a single eye), but actually 
attains it. His business and refreshments, as well as his prayers, 
all serve this great end. Whether he sit in his house or walk by 
the way, whether he lie down or rise up, he is promoting in all ho 
speaks or does the one business of his life; whether he put on his 
a])parel, or labor, or eat and drink, or divert himself from too 
wasting labor, it all tends to advance the glory of God by peace 
and good-will among men. His one invariable rule is this: " What- 
soever ye do, in word or deed, do it all in the name of the Lord 
Jesus, giving thanks to God and the Father by him." 



THE CHARACTER OF A METHODIST. 



39 



15. Nor do the customs of the world at all hinder his running 
the race that is set before him." He knows that vice does not 
lose its nature though it becomes ever so fashionable, and remem- 
bers that "every man is to give an account of himself to God." 
He cannot, therefore, " follow " even " a multitude to do evil." 
He cannot *' fare sumptuously every day," or " make provision for 
the flesh to fulfill the lusts thereof." He cannot " lay up treasures 
upon earth," any more than he can take fire into his bosom. He 
cannot " adorn himself," on any pretense, " with gold or costly 
apparel." He cannot join in or countenance any diversion which 
has the least tendency to vice of any kind. He cannot " speak 
evil " of his neighbor any more than he can lie either for God or 
man. He cannot utter an unkind word of any one, for love keeps 
the door of his lips. He cannot speak "idle words," "no corrupt 
communication " ever " comes out of his mouth," as is all that 
" which is " not " good to the use of edif yingj" not " fit to minister 
grace to the hearers." But " whatsoever things are pure, what- 
soever things are lovely, whatsoever things" are justly "of good 
report," he thinks and speaks and acts, " adorning the Gospel of 
our Lord Jesus Christ in all things." 

16. Lastly. As he has time he "does good unto all men," unto 
neighbors and strangers, friends and enemies; and that in every 
possible kind, not only to their bodies by feeding the hungry, 
clothing the naked, visiting those that are sick or in prison ; " but 
much more does he labor to do good to their souls, as of the ability 
which God giveth, to awaken those that sleep in death ; to bring 
those who are awakened to the atoning blood that, " being jus- 
tified by faith, they may have peace with God," and to provoke 
those who have peace with God to abound more in love and in 
good works. And he is willing to " spend and be spent herein," 
even " to be offered up on the sacrifice and serivce of their faith," 
so they may " all come unto the measure of the stature of the full- 
ness of Christ." 

17. These are the principles and practices of our sect; these 
are the marks of a true Methodist. By these alone do those who 
are in derision so called desire to be distinguished from other 
men. If any man say, " Why, these are only the common, funda- 
mental principles of Christianity ! " Thou hast said ; so I mean ; 
this is the very truth. I know they are no other, and I would to 
God both thou and all men knew that I and all who follow my 
judgment do vehemently refuse to be distinguished from other 
men by any but the common principles of Christianity — the 



40 



LIVING TEOVGHTB OF JOHir WESLEY. 



plain old Christianity that I teach, renouncing and detesting all 
other marks of distinction. And whosoever is what I preach 
(let him be called what he will, for names change not the nature 
of things), he is a Christian, not in name only, but in heart and 
in life. He is inwardly and outwardly conformed to the will of 
God, as revealed in the written word. He thinks, speaks, and 
lives according to the method laid down in the revelation of Jesus 
Christ. His soul is renewed after the image of God, in righteous- 
ness and in all true holiness. And having the mind that was in 
Christ, he so walks as Christ also walked. 

18. By these marks, by these fruits of a living faith, do we 
labor to distinguish ourselves from the unbelieving world, from 
all those whose minds or lives are not according to the Gospel of 
Christ. But from real Christians, of whatsoever denomination 
they be, we earnestly desire not to be distinguished at all; not 
from any who sincerely follow after what they know they have 
not yet attained. Ko. " Whosoever doeth the will of my Fa- 
ther which is in heaven, the same is my brother, and sister, and 
mother." And I beseech you, brethren, by the mercies of God, 
that we be in no wise divided among ourselves. Is thy heart 
right, as my heart is with thine? I ask no further question. If 
it be, give me thy hand. For opinions or terms let us not de- 
stroy the work of God. Dost thou love and serve God ? It is 
enough. I give thee the right hand of fellowship. If there be 
any consolation in Christ, if any comfort of love, if any fellow- 
ship of the Spirit, if any bowels and mercies, let us strive to- 
gether for the faith of the Gospel, walking worthy of the voca- 
tion wherewith we are called; with all lowliness and meekness, 
with long suffering, forbearing one another in love, endeavoring 
to keep the unity of the Spirit in the bonds of peace, remember- 
ing there is one body and one Spirit, even as we are called with 
one hope of our calling, " one Lord, one faith, one baptism, one 
God and Father of all, who is above all, and through all, and in 
you all." 



THE PRINCIPLES OF A METHODIST. 

{Written about 1743.) 

1. There has lately appeared in the world a tract entitled, A 
Brief History of the Principles of Methodisjn. I doubt not but 
the writer's design was good, and believe he has a real desire to 
know the truth. And the manner wherein he pursues that design 



TEE PRINCIPLES OF A METEODIST. 



41 



is generally calm and dispassionate. He is, indeed, in several 
mistakes; but as many of these are either of small consequence 
in themselves, or do not immediately relate to me, it is not my 
concern to mention them. All of any consequence which relates 
to me, I think, falls under three heads : • 

First. That I believe justification by faith alone. 

Secondly. That I believe sinless perfection. And, 

Thirdly. That I believe inconsistencies. 

Of each of these I will speak as plainly as I can. 

2. First. That I believe justification by faith alone. This I 
allow. For I am firmly persuaded that every man of the offspring 
of Adam is very far gone from original righteousness, and is of 
his own nature inclined to evil; that this corruption of our nature 
in every person born in the world deserves God's wrath and 
damnation ; that therefore, if ever we receive the remission of 
our sins, and are accounted righteous before God, it must be only 
for the merit of Christ, by faith, and not for our own works or 
deservings of any kind. Nay, I am persuaded that all works 
done before justification have in them the nature of sin, and that, 
consequently, till he is justified a man has no power to do any 
work which is pleasing and acceptable to God. 

3. To express my meaning a little more at large: I believe 
three things must go together in our justification — upon God's 
part his great mercy and grace, upon Christ's part the satisfac- 
tion of God's justice by the offering of his body and shedding his 
blood, and upon our part true and living faith in the merits 
of Jesus Christ. So that in our justification there is not only 
God's mercy and grace, but his justice also. And so the grace of 
God does not shut out the righteousness of God in our justifica- 
tion, but only shuts out the righteousness of man — that is, the 
righteousness of our works. 

4. And therefore St. Paul requires nothing on the part of man, 
but only a true and living faith. Yet this faith does not shut out 
repentance, hope, and love, which are joined with faith in every 
man that is justified. But it shuts them out from the ofiice of 
justifying. So that although they are all present together in him 
that is justified, yet they justify not all together. 

5. Neither does faith shut out good works necessarily to be 
done afterward. But we may not do them to this intent — to be 
justified by doing them. Our justification comes freely of tlie 
mere mercy of God; for whereas all the world was not able to 
pay any part toward their ransom, it pleased him, without any of 



42 



LIVING THOUGHTS OF JOHN WESLEY. 



our deserving, to prepai-e for us Christ's body and blood, where- 
by our ransom might be paid and his justice satisfied. Christ, 
therefore, is now the righteousness of all them that truly believe 
in him. 

6. But, let it be observed, the true sense of those words, " We 
are justified by faith in Christ only," is not that this our own act, 
"to believe in Christ," or this our faith which is within us, justi- 
fies us, for that were to account ourselves to be justified by some 
act or virtue that is within us; but that although we have faith, 
hope, and love within us, and do never so many good works, 
yet we must renounce the merit of all, of faith, hope, love, and all 
other virtues and good works which we either have done, shall 
do, or can do, as far too weak to deserve our justification; for 
which, therefore, we must trust only in God's mercy and the 
merits of Christ. For it is he alone that taketh away our sins. 
To him alone are we to go for this; forsaking all our virtues, 
good words, thoughts, and works, and putting our trust in Christ 
only. 

7. In strictness, therefore, neither our faith nor our works justify 
us — that is, deserve the remission of our sins. But God himself 
justifies us, of his own mercy, through the merits of his Son only. 
Nevertheless, because by faith we embrace the promise of God's 
mercy and of the remission of our sins, therefore the Scripture 
says that faith does justify, yea, faith without works. And it is 
all one to say, "Faith without works," and "Faith alone justifies 
us." Therefore the ancient fathers from time to time speak thus, 
"Faith alone justifies us." And because we receive faith, through 
the only merits of Christ, and not through the merit and virture 
we have or works we do, therefore in that respect we renounce, 
as it were, again, faith, works, and all other virtues. For our 
corruption through original sin is so great that all our faith, 
charity, words, and works cannot merit or deserve any part of 
our justification for us. And therefore we thus speak, humbling 
ourselves before God and giving Christ all the glory of our jus- 
tification. 

8. But it should also be observed what that faith is whereby 
we are justified. Kow that faith which brings forth not good 
works is not a living faith, but a dead and devilish one. For 
even the devils believe that Christ was born of a virgin, that he 
wrought all kinds of miracles, declaring himself to be the very 
God; that for our sakes he died and rose again and ascended into 
heaven, and at the end of the world shall come again to judge 



THE PRmCIPLES OF A METHODIST. 



43 



the quick and the dead. This the devils believe; and so they 
believe all that is written in the Old and New Testaments. And 
yet still, for all this faith, they are but devils ; they remain still 
in their damnable estate, lacking the true Christian faith. 

9. The true Christian faith is not only to believe the Holy 
Scriptures and the articles of our faith are true ; but also to 
have " a sure trust and confidence to be saved from everlasting 
damnation by Christ," whereof doth follow a loving heart, to 
obey his commandments. And this faith neither any devil hath, 
nor any wicked man. No ungodly man hath or can have this 

sure trust and confidence in God, that by the merits of Christ 
his sins are forgiven and he reconciled to the favor of God." 

10. This is what I believe (and have believed for some years) 
concerning justification by faith alone. I have chose to express 
it in the words of a little treatise published several years ago, as 
being the most authentic proof, both of my past and present 
sentiments. If I err herein, let tiiose who are better informed 
calmly point out my error to me, and I trust I shall not shut my 
eyes against the light, from whatsoever side it comes. 

11. The second thing laid to my charge is that I believe sin- 
less perfection. I will simply declare what I do believe con- 
cerning this also, and leave unprejudiced men to judge. 

12. My last and most deliberate thoughts on this head were 
published but a few months since, in these words : 

(1) "Perhaps the general prejudice against Christian perfection may chiefly 
arise from a misapprehension of the nature of it. We willingly allow, and contin- 
ually declare, there is no such perfection in this life as implies either a dispensa- 
tion from doing good and attending all the ordinances of God, or a freedom from 
ignorance, mistake, temptation, and a thousand infirmities necessarily connected 
with flesh and blood. 

(2) " First. We not only allow, but earnestly contend, that there is no perfec- 
tion in this life which implies any dispensation from attending all the ordinances 
of God, or from ' doing good unto all men, while we have time,' though ' specially 
unto the household of faith.' We believe that not only the babes in Christ who 
have newly found redemption in his blood, but those also who are * grown up into 
perfect men,' are indispensably obliged, as often as they have opportunity, ' to eat 
bread and drink wine in remembrance of him,' and to ' search the Scriptures ; ' by 
fasting, as well as temperance, to ' keep their bodies under, and bring them into 
subjection ; ' and, above all, to pour out their souls in prayer, both secretly and in 
the great congregation. 

(3) " We, secondly, believe, that there is no such perfection in this life as im- 
plies an entire deliverance, either from ignorance or mistake, in things not essential 
to salvation, or from manifold temptations, or from numberless infirmities where- 
with the corruptible body more or less presses down the soul. We cannot find any 
ground in Scripture to suppose that any inhabitant of a house of clay is wholly 



44 



LIVING THOUGHTS OF JOHN WESLEY. 



exempt, either from bodily infirmities or from ignorance of many things ; or to 
imagine any is incapable of mistake, or falling into divers temptations. 

(4) "•' ' But whom then do you mean by one that is perfect ? ' We mean one in 
■whom * is the mind which was in Christ,' and who so ' walketh as Christ walked ; ' 
a ' man that hath clean hands and a pure heart,' or that is ' cleansed from all filthi- 
ness of flesh and spirit ; ' one in whom ' is no occasion of stumbling,' and who 
accordingly ' doth not commit sin.' To declare this a little more particularly : We 
understand by that scriptural expression, ' a perfect man,' one in whom God hath 
fulfilled his faithful word, ' From all your filthiness and from all your idols will I ^ 
cleanse you : I will also save you from all your uncleannesses.' We understand 
hereby one whom God hath ' sanctified throughout, in body, soul, and spirit ; ' one 
who * walketh in the light as he is in the light, in whom is no darkness at all ; 
the blood of Jesus Christ his Son having cleansed him from all sin.' 

(5) " This man can now testify to all mankind, ' I am crucified with Christ : 
Nevertheless I live ; yet not I, but Christ liveth in me.' He is ' holy, as God who 
called him is holy,' both in heart and ' in all manner of conversation.' He ' loveth 
the Lord his God with all his heart,' and serveth him ' with all his strength.' He 
* loveth his neighbor,' every man, * as himself ; ' yea, ' as Christ loveth us ; ' them, 
in particular, that ' despitefully use him and persecute him, because they know not 
the Son^ neither the Father.' Indeed, his soul is all love, filled with ' bowels of 
mercies, kindness, meekness, gentleness, long-suffering.' And his life agreeth 
thereto, full of * the work of faith, the patience of hope, the labor of love.' And 
whatsoever he doeth, either in word or deed, he doeth it all in the name,' in the love 
and power * of the Lord Jesus. ' In a word, he doeth ' the will of God on earth, 
as it is done in heaven. ' 

(6) " This it is to be ' a perfect man,' to be sanctified throughout ; even * to have 
a heart so all-flaming with the love of God,' to use Archbishop Usher's words, ' as 
continually to offer up every thought, word, and work as a spiritual sacrifice, 
acceptable to God through Christ.' In every thought of our hearts, in every word 
of our tongues, in every work of our hands, to ' show forth his praise, who hath 
called us out of darkness into his marvelous light.' 0 that both we and all who 
seek the Lord Jesus in sincerity may thus ' be made perfect in one ! ' " 

13. If there be any thing unscriptural in these words, anything 
wild or extravagant, any thing contrary to the analogy of faith 
or the experience of adult Christians, let them "smite me friendly 
and reprove me," let them impart to me of the clearer light God 
has given them. How knowest thou, O man, " but thou mayest 
gain thy brother ;" but he may at length come to the knowledge 
of the truth; and thy labor of love, shown forth with meekness 
of wisdom, may not be in vain ? 

14. There remains yet another charge against me, that I be- 
lieve inconsistencies; that my tenets, particularly concerning jus- 
tification, are contradictory to themselves; that Mr. Wesley, 
" since his return from Germany, has improved in the spirit of 
inconsistency." "For tlien he published two treatises of Dr. 
Barnes, the Calvinist, or Dominican rather, who suffered in 1541 



THE PRINCIPLES OF A METHODIST. 



46 



(let us spare the ashes of the dead. Were I such a Dominican 
as he was, I should rejoice too to die in the flames) ; " the first on 

* justification by faith only,' the other on *the sinfulness of man's 
natural will and his utter inability to do works acceptable to 
God, until he be justified.' Which principles, if added to his 
former tenets " (nay, they need not be added to them, for they 
are the very same), "will give the whole a new vein of incon- 
sistency, and make the contradictions more gross and glaring 
than before." 

15. It will be necessary to speak more largely on this head. 

16. (1) It is " asserted that Mr. Law's system was the creed of 
the Methodists." But it is not proved. I had been eight years 
at Oxford before I read any of Mr. Law's writings, and when I 
did I was so far from making them my creed that I had objec- 
tions to almost every page. But all this time my manner was to 
spend several hours a day in reading the Scripture in the original 
tongues. And hence my system, so termed, was wholly drawn, 
according to the light I then had. 

17. It was in my passage to Georgia I met with those teachers 
who would have taught me the way of God more perfectly. But 
I understood them not. Neither on my arrival there did they 
infuse any particularities into me, either about justification or 
any thing else. For I came back with the same notions I went. 
And this I have explicitly acknowledged in my second journal, 
where some of my words are these: "When Peter Bohler, as 
soon as I came to London, affirmed of true faith in Christ (which 
is but one), that it had these two fruits inseparably attending it, 

* dominion over sin and constant peace from a sense of forgive- 
ness,' I was quite amazed, and looked upon it as a new gospel. 
If this was so, it was clear I had no faith. But I was not willing 
to be convinced of this. Therefore I disputed with all my might 
and labored to prove that faith might be where these were not, 
especially where that sense of forgiveness was not, for all the 
Scriptures relating to this I had been long since taught to construe 
away, and to call all Presbyterians who spoke otherwise. Be- 
sides, I well saw no one could (in the nature of things) have such 
a sense' of forgiveness and not feel it. But I felt it not. If 
then there was no faith without this, all my pretensions to faith 
dropped at once." Vol. iii, p. 73. 

18. (2) Yet it was not Peter Bohler who convinced me that 
conversion (I mean justification) was an instantaneous work. 
On the contrary, when I was convinced of the nature and fruits 



46 



LIVING THOUGHTS OF JOHN WESLEY. 



of justifying faith, still "I could not comprehend what he spoke 
of an instantaneous work. I could not understand how this 
faith should be given in a moment; how a man could at once be 
thus turned from darkness to light, from sin and misery to right- 
eousness and joy in the Holy Ghost. I searched the Scriptures 
again, touching this very thing, particularly the Acts of the 
Apostles. But to my utter astonishment I found scarce any 
instances there of other than instantaneous conversion; scarce 
any others so slow as that of St. Paul, who was three days in the 
pangs of the new birth. I had but one retreat left, namely, 
* Thus, I grant, God wrought in the first ages of Christianity, but 
the times are changed. What reason have I to believe he works 
in the same manner now ?' 

"But on Sunday, 22, I was beat out of this retreat too by the 
concurring evidence of several living witnesses, who testified 
God had thus wrought in themselves, giving them in a moment 
such a faith in the blood of his Son as translated them out of 
daikness into light, out of sin and fear into holiness and happi- 
ness. Here ended my disputing. I could now only cry out, 
*Lord, help thou my unbelief!'" (Vol. iii, p. 66.) The re- 
maining part of this section, with the third and fourth, contain 
my own words, to which I still subscribe. 

Of the Assuraxce of Justification^". 

19. I believe that "conversion," meaning thereby justification, 
is an instantaneous work, and that the moment a man has living 
faith in Christ he is converted or justified : which faith he can- 
not have without knowing that he has it. 

I believe the moment a man is justified he has peace with 
God: which he cannot have without knowing that he has it. 

Read the Avords of Michael Linner: 

** About fourteen years ago I was more than ever convinced that I 'n'as wholly 
different from what God required me to be. I consulted his word again and again, 
but it spoke nothing but condemnation ; till at last I could not read, nor indeed do 
any thing else, having no hope and no spirit left in me. I had been in this state 
for several days when, being musing by myself, those words came strongly into my 
mind, ' God so loved the world that he gave his only begotten Son, to the end that 
all who believe in him should not perish, but have everlasting life.' I thought, ''All! 
Then I am one. Then he is given for mc. But I am a sinner, and he came to 
save sinners.' Immediately my burden dropped off, and my heart was at I'est. 

" But the full assurance of faith I had not yet, nor for the two years I continued 
in Moravia, When I was driven out thence by the Jesuits I retired hither, and 
was soon after received into the church. And here, after some time, it pleased our 



ADVICE TO TEE PEOPLE CALLED METHODISTS, 47 



Lord to manifest himself more clearly to my soul, and give me that full sense of 
acceptance in him which excludes all doubt and fear. 

" Indeed, the leading of the Spirit is different in different souls. His more usual 
method, I believe, is to give, in one and the same moment, forgiveness of sins, and 
a full assurance of that forgiveness. Yet in many he works as he did in me, giving 
first the remission of sins, and after some weeks, or months, or years, the full 
assurance of it." (Vol. iii, p. 91.) 

All I need observe is that the first sense of forgiveness is often 
mixed with doubt or fear. But the full assurance of faith 
excludes all doubt and fear, as the very term implies. 

Therefore (to agree with Michael Linner's words), " He may 
not have till long after the full assurance of faith, which ex- 
cludes all doubt and fear." 

I believe a man is justified at the same time that he is born of 
God. 

And he that is born of God sinneth not. 

Which deliverance from sin he cannot have without knowing 
that he has it. 



ADVICE TO THE PEOPLE CALLED METHODISTS. 

Disce, clocendus adhuc quce censet amiculus.—'H.OB,. 

[" To the instruction of an humble friend, 
Who would himself be better taught, attend."— Francis.] 

It may be needful to specify whom I mean by this ambiguous 
term, since it would be lost labor to speak to Methodists, so 
called, without first describing those to whom I speak. 

By Methodists I mean a people who profess to pursue (in what- 
soever measure they have attained) holiness of heart and life, in- 
ward and outward conformity in all things to the revealed will 
of God; who place religion in a uniform resemblance of the great 
object of it, in a steady imitation of Him they worship, in all his 
imitable perfections, more particularly in justice, mercy, and 
truth, or universal love filling the heart and governing the life. 

You to whom I now speak believe this love of human kind can- 
not spring but from the love of God. You think there can be no 
instance of one whose tender affection embraces every child of 
man (though not endeared to him either by ties of blood or by 
any natural or civil relation), unless that affection flow from a 
grateful, filial love to the common Father of all; to God, con- 
sidered not only as his Father, but as " the Father of the spirits 
of all flesh ; " yea, as the general Parent and Friend of all the 
families both of heaven and earth. 



48 LIVING THOUGHTS OF JOHN WESLEY. 

This filial love you suppose to flow only from faith, which you 
describe as supernatural evidence (or conviction) of things not 
seen, so that to him who has this principle : 

The things unknown to feeble sense, Faith lends its realizing light, 

Unseen by reason's glimmering ray, The clouds disperse, the shadows fly, 

"With strong, commanding evidence, The Invisible appears in sight, 

Their heavenly origin display. And God is seen by mortal eye. 

You suppose this faith to imply an evidence that God is merci- 
ful to me a sinner, that he is reconciled to me by the death of his 
Son, and now accepts me for his sake. You accordingly describe 
the faith of a real Christian as " a sure trust and confidence " 
(over and above his assent to the sacred writings) " which he hath 
in God, that his sins are forgiven, and that he is, through the 
merits of Christ, reconciled to the favor of God." 

You believe, further, that both this faith and love are wrought 
in us by the Spirit of God; nay, that there cannot be in any man 
one good temper or desire, or so much as one good thought, unless 
it be produced by the almighty power of God, by the inspiration 
or influence of the Holy Ghost. 

If you walk by this rule, continually endeavoring to know and 
love and resemble and obey the great God and Father of our 
Lord Jesus Christ, as the God of love, of pardoning mercy; if 
from this principle of loving, obedient faith you carefully abstain 
from all evil, and labor as you have opportunity to do good to all 
men, friends or enemies ; if, lastly, you unite together to encour- 
age and help each other in thus working out your salvation, and 
for that end watch over one another in love, you are they whom 
I mean by Methodists. 

The first general advice which one who loves your souls would 
earnestly recommend to every one of you is, " Consider, with 
deep and frequent attention, the peculiar circumstances wherein 
you stand." 

One of these is that you are a new people; your name is new 
(at least as used in a religious sense), not heard of till a few years 
ago, either in our own or any other nation. Your principles are 
new, in this respect: that there is no other set of people among us 
(and possibly not in the Christian world) who hold them all in the 
same degree and connection; who so strenuously and continually 
insist on the absolute necessity of universal holiness both in 
heart and life, of a peaceful, joyous love of God, of a super- 
natural evidence of things not seen, of an inward witness that 
we are the children of God, and of the inspiration of the Holy 



ADVICE TO THE PEOPLE CALLED 3IETH0DISTS. 49 



Ghost in order to any good thouglit or word or work. And 
perhaps there h no other set of people (at least not visibly united 
together) who lay so much and yet no more stress than you do 
on rectitude of opinions, on outward modes of woi^hip, and the 
use of those ordinances which you acknowledge to be of God. 
So much stress you lay even on right opinions as to profess that 
you earnestly desire to have a right judgment in all things, and 
are glad to use every means which you know or believe may be 
conducive thereto, and yet not so much as to condemn any man 
upon earth merely for thinking otherwise than you do, much less 
to imagine that God condemns him for this if he be upright and 
sincere of heart. On those outward mades of worship wherein 
you have been bred up you lay so much stress as highly to ap- 
prove them, but not so much as to lessen your love to those who 
conscientiously dissent from you herein. You likewise lay so 
much stress on the use of those ordinances which you believe to 
be of God as to confess there is no salvation for you if you will- 
fully neglect them,, and yet you do not judge them that are other- 
wise minded; you determine nothing concerning those who, not 
believing those ordinances, to be of God, do, out of principle, ab- 
stain from them. 

Your strictness of life, taking the whole of it together, may 
likewise be accounted new. I mean your making it a rule to 
abstain from fashionable diversions, from reading plays, ro- 
mances, or books of humor, from singing innocent songs, or talk- 
ing in a merry, gay, diverting manner; your plainness of dress, 
your manner of dealing in trade, your exactness in observing the 
Lord's day, your scrupulosity as to things that have not paid 
custom, your total abstinence from spirituous liquors (unless in 
cases of necessity), your rule, "not to mention the fault of an ab- 
sent person, in particular of ministers or of those in authority," 
may justly be termed new; seeing, although some are scrupulous 
in some of these things and others are strict with regard to other 
particulars, yet we do not find any other body of people who in- 
sist on all these rules together. With respect, therefore, both to 
your name, principles, and practice, you may be considered as a 
new people. 

Another peculiar circumstance of your present situation is that 
you are newly united together, that you are just gathered, or (as 
it seems) gathering rather, out of all other societies or congrega- 
tions; nay, and that you have been hitherto, and do still subsist, 
without power (for you are a low, insignificant people), without 
4 



60 



LIVING THOUGHTS OF JOHN WESLEY. 



i"iches (for you are poor almost to a man, having no more than 
the plain necessaries of life), and without either any extraordi- 
nary gifts of nature or the advantages of education; most even 
of your teachers being quite unlearned and (in other things) igno- 
rant men. 

There is yet another circumstance which is quite peculiar to 
yourselves: whereas every other religious set of people, as soon 
as they were joined to each other, separated themselves from their 
former societies or congregations, you, on the contrary, do not ; 
nay, you absolutely disavow all desire of separating from them. 
You openly and continually declare you have not, nor ever had, 
such a design. And whereas the congregations to which those 
separatists belonged have generally spared no pains to prevent 
that separation, those to which you belong spare no pains (not to 
prevent, but) to occasion this separation, to drive you from them, 
to force you on that division to which you declare you have the 
strongest aversion. 

Considering these peculiar circumstances wherein you stand, 
you will see the propriety of a second advice I would recommend 
to you: "Do not imagine you can avoid giving offense:" your 
very name renders this impossible. Perhaps not one in a hun- 
dred of those who use the term Methodist have any ideas of what 
it means. To ninety-nine of them it is still heathen Greek. 
Only they think it means something very bad — either a papist, a 
heretic, an underminer of the Church, or some unheard-of monster; 
and in all probability the farther it goes it must gather up more 
and more evil. It is vain, therefore, for any that is called a 
Methodist ever to think of not giving offense. 

And as much offense as you give by your name you will give 
still more by your principles. You will gite offense to the bigots 
for opinions, modes of worship, and ordinances by laying no 
more stress upon them; to the bigots against them, by laying so 
much ; to men of form, by insisting so frequently and strongly 
on the inward power of religion; to moral men (so called), by 
declaring the absolute necessity of faith in order to acceptance 
with God. To men of reason you will give offense by talking of 
inspiration and receiving the Holy Ghost; to drunkards, Sabbath- 
breakers, common swearers, and other open sinners by refraining 
from their company, as well as by that disapprobation of their 
behavior which you will often be obliged to express. And, in- 
deed, your life must give them continual offense : your sobriety 
is grievously offensive to a drunkard; your serious conversation 



ADVICE TO THE PEOPLE CALLED METHODISTS. SI 



is equally intolerable to a gay impertinent; and in general that 
" you are grown so precise and singular, so monstrously strict, 
beyond all sense and reason, that you scruple so many harmless 
things, and fancy you are obliged to do so many others which 
you need not," cannot but be an offense to abundance of people, 
your friends and relations in particular. Either, therefore, you 
must consent to give up your principles, or your fond hope of 
pleasing men. 

What makes even your principles more offensive is this uniting 
of yourselves together, because this union renders you more con- 
spicuous, placing you more in the eye of men; more suspicious — I 
mean liable to be suspected of carrying on some sinister design 
(especially by those who do not, or will not, know your inviolable 
attachment to his present majesty) ; more dreadful to those of a 
fearful temper, who imagine you have any such design; and more 
odious to men of zeal, if their zeal be any other than fervent love 
to God and man. 

This offense will sink the deeper because you are gathered out 
of so many other congregations; for the warm men in each will 
not easily be convinced that you do not despise either them or 
their teachers; nay, will probably imagine that you utterly con- 
demn them as though they could tiot be saved. And this occa- 
sion of offense is now at the height, because you are just gathered, 
or gathering, rather, so that they know not where it will end ; 
but the fear of losing (so they account it) more of their members 
gives an edge to their zeal, and keeps all their anger and resent- 
ment in its strength. 

Add to this that you do not leave them quite; you still rank 
yourselves among their members, which, to those who know not 
that you do it for conscience' sake, is also a provoking circum- 
stance. " If you would but get out of their sight ! " But you 
are a continual thorn in their side as long as you remain with 
them. 

And (whicli cannot but anger them the more) you have neither 
power, nor riches, nor learning; yet, with all their power and 
money and wisdom, they can gain no ground against you. 

You cannot but expect that the offense continually arising 
from such a variety of provocations will gradually ripen into 
hatred, malice, and all other unkind tempers. And as they who 
are thus affected will not fail to represent you to others in the 
same light as you appear to them — sometimes as madmen and 
fools, sometimes as wicked men, fellows not fit to live upon the 



52 



LIVING THOUGHTS OF JOHX WESLEY. 



earth — the consequence, humanly speaking, must be that, together 
with your reputation, you will lose, first, the love of your friends, 
relations, and acquaintances, even those who once loved you the 
most tenderly; then your business, for many will employ you no 
longer, nor " buy of such a one as you are ; " and in due time 
(unless He who governs the world interpose) your health, liberty, 
and life. 

What further advice can be given to persons in such a situa- 
tion? I cannot but advise you, thirdly: "Consider deeply witli 
yourself. Is the God whom I serve able to deliver me ? I am not 
able to deliver myself out of these difficulties, much less am I able 
to bear them. I know not how to give up my reputation, my 
friends, my substance, my liberty, my life. Can God give me 
to rejoice in doing this, and may I depend upon him that he will ? 
Are the hairs of ray head all numbered, and does he never fail 
them that trust in him?" Weigh this thoroughly; and if you 
can trust God with your all, then go on in the power of his 
might. 

Go on. I would earnestly advise you, fourthly : " Keep in the 
very path wherein you now tread. Be true to your principles." 
Never rest again in the dead formality of religion. Pursue with 
your might inward and outward holiness, a steady imitation of 
Him you worship, a still increasing resemblance of his imitable 
perfections — his justice, mercy, and truth. 

Let this be your manly, noble, generous religion, equally re- 
mote from the meanness of superstition which places religion in 
doing what God hath not enjoined, or abstaining from what he 
hath not forbidden, and from the unkindness of bigotry, which 
confines our affection to our own party, sect, or opinion. Above 
all, stand fast in obedient faith; faith in the God of pardoning 
mercy, in the God and Father of our Lord Jesus Christ, who hath 
loved you and given himself for you. Ascribe to him all the 
good you find in yourself, all your peace and joy and love, all 
your power to do and suffer his will, through the Spirit of the 
living God. Yet, in the meantime, carefully avoid enthusiasm, 
impute not the dreams of men to the all-wise God, and expect 
neither light nor power from him but in the serious use of all 
the means he hath ordained. 

Be true also to your principles touching opinions and the ex- 
ternals of religion. Use every ordinance which you believe is of 
God; but beware of narrowness of spirit toward those who use 
them not. Conform yourself to those modes of worship which 



ADVICE TO THE PEOPLE CALLED METHODISTS. 63 



you approve ; yet love as brethren those who cannot conform. 
Lay so much stress on opinions that all your own, if it be possi- 
ble, may agree with truth and reason ; but have a care of anger, 
dislike, or contempt toward those whose opinions differ from 
yours. You are daily accused of this (and, indeed, what is it 
whereof you are not accused?); but beware of giving any ground 
for such an accusation. Condemn no man for not thinking as 
you think: let every one enjoy the full and free liberty of think- 
ing for himself : let every man use his own judgment, since every 
man must give an account of himself to God. Abhor every ap- 
proach, in any kind or degree, to the spirit of persecution. If 
you cannot reason or persuade a man into the truth, never at- 
tempt to force him into it. If love will not compel him to come 
in, leave him to God, the Judge of all. 

Yet expect not that others will deal thus with you. No: some 
will endeavor to fright you out of your principles; some to shame 
you into a more popular religion, to laugh and rally you out of 
your singularity: but from none of tliese will you be in so great 
danger as from those who assault you with quite different weap- 
ons; with softness, good-nature, and earnest professions of (per- 
haps real) good will. Here you are equally concerned to avoid 
the very appearance of anger, contempt, or unkindness, and to 
hold fast the whole truth of God, both in principle and in 
practice. 

This indeed will be interpreted as unkindness. Your former 
acquaintances will look upon this — that you will not sin or trifle 
with them — as a plain proof of your coldness toward them; and 
this burden you must be content to bear; but labor to avoid all 
real unkindness, all disobliging words, or harshness of speech, all 
shyness, or strangeness of behavior. Speak to them with all the 
tenderness and love, and behave with all the sweetness and 
courtesy you can; taking care not to give any needless offense 
to neighbor or stranger, friend or enemy. 

Perhaps on this very account I might advise you, fifthly, " not 
to talk much of what you suffer; of the persecution you endured 
at such a time, and the wickedness of your persecutors." Noth- 
ing more tends to exasperate them than this; and therefore (al- 
though there is a time when these things must be mentioned, yet) 
it might be a general rule, to do it as seldom as you can with a 
safe conscience. For, besides its tendency to inflame them, it 
has the appearance of evil, of ostentation, of magnifying your- 
selves. It also tends to puff you up with pride, and to make you 



54 



LIVING THOUGHTS OF JOHX WESLEY. 



think yourselves some great ones, as it certainly does to excite 
or increase in your heart ill-wiil, anger, and all unkind tempers. 
It is, at best, loss of time; for, instead of the wickedness of men, 
yon might be talking of the goodness of God. Nay, it is, in 
truth, an open, willful sin; it is tale-bearing, backbiting, evil 
speaking, a sin you can never be sufficiently watchful against, 
seeing it steals upon you in a thousand shapes. Would it not be 
far more profitable for your souls, instead of speaking against 
them, to pray for them? to confirm your love toward those un- 
happy men, whom you believe to be fighting against God, by 
crying mightily to him in their behalf, that he may open their 
eyes and change their hearts ? 

I have now only to commend you to the care of Him who 
hath all power in heaven and in earth; beseeching Him that, in 
every circumstance of life, you may stand "firm as the beaten 
anvil to the stroke;" desiring nothing on earth; accounting all 
things but dung and dross, that you may win Christ; and always 
remembering, " It is the part of a good champion to be flayed 
alive, and to conquer !" 
October 10, 1'745. 



THE MORAL STATE OF MANKIND. 

{Written November 30, 1756.) 

Before we attempt to account for any fact, we should be well 
assured of tlie fact itself. First, therefore, let us inquire. What 
is the real state of mankind with regard to knowledge and virtue 
wherein mankind have been from the earliest times ? And what 
state are they in at this day ? 

1. What is the state (to begin with the former branch of the 
inquiry), with regard to knowledge and virtue, wherein, accord- 
ing to the most authentic accounts, mankind have been from the 
earliest times V We have no authentic account of the state of 
mankind in the times antecedent to the deluge but in the writ- 
ings of Moses. What, then, according to these, was the state of 
mankind in those times? Moses gives us an exact and full ac- 
count: God then "saw that the wickedness of man was great, 
and that every imagination of the thoughts of his heart was only 
evil continually" (Gen. vi, 5, 12, 13). And this was not the case 
of only part of mankind; but "all flesh had corrupted his way 
upon the earth:" and accordingly God said, "The end of all flesh 



THE MORAL STATE OF MANKIND. 



is come, for the earth is filled with violence through them.'^ Onl)- 
Noah was "righteous before God*' (Gen. vii, 1). Therefore only 
he and his household were spared when God " brought the flood 
upon the world of the ungodly," and destroyed them all from the 
face of the earth. 

" Let us examine the most distinguishing features in this draught. Not barely 
the Avorks of their hands, or the words of their tongue, but * every imagination of 
the thoughts of their hearts was evil.' The contagion had spread itself through the 
inner man ; had tainted the seat of their principles, and the source of their actions. 
But was there not some mixture of good ? No ; they were only evil : not so much 
as a little leaven of piety, unless in one single family. But were there no lucid 
intervals ; no happy moments wherein virtue gained the ascendancy ? None ; every 
imagination, every thought was only evil continually." (Mr. Hervey's TJieron and 
Aspasio; Dial. 11.) 

2. Such was the state of mankind for at least sixteen hundred 
years. Men were corrupting themselves and each other, and 
proceeding from one degree of wickedness to another, till they 
were all (save eight persons) ripe for destruction. So deplorable 
was the state of the moral world, while the natural was in its 
highest perfection. And yet it is highly probable that the in- 
habitants of the earth were then abundantly more numerous than 
ever they have been since, considering the length of their lives, 
falling little short of a thousand years, and the strength and vigor 
of their bodies, which we may easily gather from the time they 
were to continue; to say nothing of the fertility of the earth, 
probably far greater than it is at present. Consequently, it was 
then capable of sustaining such a number of inhabitants as could 
not now subsist on the produce of it. 

3. Let us next take a view of the "families of the sons of 
Noah," the inhabitants of tlie earth after the flood. The first 
remarkable incident we read concerning them is, that while " they 
were all of one language, they said one to another. Let us build 
a city and a tower, whose top may reach unto heaven, lest we be 
scattered abroad upon the face of the earth." It is not easy to 
determine what were the peculiar aggravations which attended 
this attempt. But it is certain there was daring wickedness 
therein, which brought upon them the very thing they feared; 
for " the Lord," by "confounding their language" (not their re- 
ligious worship : can we suppose God would confound this) ? 
" scattered them abroad upon the face of all the earth " (Gen. xi, 
4, 9). Now, whatever particulars in this account may be variously 
interpreted, thus much is clear and undeniable: that all these, that 
is, all the inhabitants of the earth, had again "corrupted their 



56 



LIVING THOUGHTS OF JOHN WESLEY. 



Avay;" the universal wickedness being legible in the universal 
punishment. 

4. We have no account of their reforming their ways, of any 
universal or general repentance, before God separated Abraham 
to himself, to be the father of his chosen people (Gen. xii, 1, 2). 
Nor is there any reason to believe that the rest of mankind were 
improved either in wisdom or virtue Avhen "Lot and Abraham 
separated themselves, and Lot pitched his tent toward Sodom " 
(Gen. xiii, 11, 12). Of those among whom he dwelt it is par- 
ticularly remarked, " The men of Sodom " (and of all " the cities 
of the plain ") " were wicked and sinners before the Lord ex- 
ceedingly" (Gen. xiii, 13) ; so that not even "ten righteous per- 
sons " could be found among them : the consequence of which 
was, that " the Lord rained upon them brimstone and fire from 
the Lord out of heaven " (Gen. xix, 24). 

5. We have no ground to suppose that the other inhabitants 
of the earth (Abraham, with his family and descendants, ex- 
cepted) had either the knowledge or the fear of God, from that 
time till Jacob "went into Egypt." This was then, as well as 
for several ages after, the great seat of learning; insomuch that 
" the wisdom of the Egyptians " was celebrated even to a proverb. 
And indeed for this end, as well as "to save much people alive" 
(Gen. 1, 20), did "God send Joseph into Egypt," even "to inform 
their princes after his will, and to teach their senators wisdom." 
And yet not long after his death, as their king " knew not 
Joseph," so his people knew not God. Yea, they set him at de- 
fiance : they and their king provoked liim more and more, and 
"hardened their hearts" against him; even after they had "seen 
his wonders in Egypt," after they had groaned under his re- 
peated vengeance. They still added sin to sin, till they con- 
strained the Lord to destroy them with an utter destruction ; 
till the divided "waters returned, and covered the chariots and 
horsemen, and all the host of Pharaoh." 

6. Nor Avere the other nations who then inhabited the earth 
any better than the Egyptians; the true knowledge and spiritual 
worship of God being confined to the descendants of Abraham. 
" lie had not dealt so with other nations, neither had the heathen 
knowledge of his laws" (Psa. cxlvii, 20). And in what state 
were the Israelites themselves? How did they worship the God 
of their fathers ? Why, even these were " a stubborn and re- 
bellious generation, a generation that set not their heart aright. 
Tliey kept not the covenant of God, and refused to walk in his 



THE MORAL STATE OF MANKIND. 



B7 



law. They provoked him at the sea, even at the Red Sea" 
(Psa. Ixxviii, 8, 10, cvi, 7; Exod. xiv, 11, 12) ; the very place 
where he had so signally delivered them. " They made a calf 
in Horeb, and worshiped the molten image" (Psa. cvi, 19), 
where they had heard the Lord, but a little before, saying, out 
of the midst of the fire, "Thou shalt not make unto thyself any 
graven image; thou shalt not bow down to them, nor worship 
them." And how amazing was their behavior during those whole 
forty years that they sojourned in the wilderness ! even while he 
" led them in the day-time with a cloud, and all the night with 
a light of fire" (Psa. Ixxviii, 14). Such were the knowledge and 
virtue of God's peculiar people (certainly the most knowing and 
virtuous nation which was then to be found upon the face of the 
earth), till God brought them into the land of Canaan; consider- 
ably more than two thousand years from the creation of the 
world. 

None, I presume, will say there was any other nation at that 
time more knowing and more virtuous than the Israelites. None 
can say this while he professes to believe, according to the 
scriptural account, that Israel was then under a theocracy; under 
the immediate government of God; that he conversed with their 
subordinate governor " face to face, as a man talketh with his 
friend;" and that God was daily, through him, conveying such 
instructions to them as they were capable of receiving. 

7. Shall we turn our eyes for a moment from the scriptural to 
the profane account of mankind in the earliest ages ? What was 
the general sentiment of the most polite and knowing nation, the 
Komans, when their learning was in its utmost perfection? Let 
one, who certainly was no bigot or enthusiast, speak for the rest. 
And he speaks home to the point : 

Nam fait aide Helenam cunmis teterrima belli 
Caiim; sed ignotifi perierunt moriibus omnes 
Quos vencrem incertam rapienies more ferartim 
Viribus editior ccedebat^ ut in grcge tawtcs. 

'* Full many a war has been for women waged 
Ere half the world in Helen's cause engaged ; 
But, unrecorded in historic verse, 
Obscurely died those savage ravishers, 
Who like brute beasts the female bore away 
Till some superior brute re-seized the prey : 
As a wild bull, his rival bull o'erthrown, 
Claims the whole subject herd, and reigns alone." 

I doubt he who gives this, not as his peculiar opinion, but as 



58 



LIVING THOUGHTS OF JOHN WESLEY. 



what was then a generally received notion, would scarce have 
allowed even so much as Juvenal, 

Pudicitiam Sahn^io rege nioratam 
In terris. . . . 

" Chastity did ouce, I grant, remain 
On earth, and flourish'd in old Saturn's reign:" 

Unless one should suppose the reign of Saturn to have expired 
when Adam was driven out of Paradise. 

I cannot forbear adding another picture of the ancient dignity 
of human nature, drawn by the same masterly hand. Before 
men dwelt in cities, he says, this 

Turpe pecus, glandem atque cuhilia propter^ 
Unguihus et pugnis^ dein fmtihus^ atque ita porro 
Piignahant armis^ quae post fahricaverat tmis, 

" The human herd, unbroken and untaught, 
For acorns first, and grassy couches fought ; 
With fists, and then with clubs maintain'd the fray, 
Till, urged by hate, they found a quicker way, 
And forged pernicious arms, and learn'd the at't to slay." 

What a difference is there betw^een this and the gay, florid ac- 
counts which many moderns give of their own species ! 

8. But to return to more authentic accounts : At the time 
when God brought the Israelites into Canaan in what state were 
the rest of mankind? Doubtless in nearly the same with the 
Canaanites, with the Amorites, Hittites, Perizzites, and the rest 
of the seven nations. But the wickedness of these, w^e know, was 
full ; they w^ere corrupt in the highest degree. All manner of 
vice, all ungodliness and unrighteousness, reigned among them 
wdthout control; and therefore the wdse and just governor of the 
world gave them up to a sw^ift and total destruction. 

9. Of Israel, indeed, we read, that they " served the Lord all 
the days of Joshua, and all the days of the elders that over-lived 
Joshua" (Josh, xxiv, 31). And yet even at that time they did 
not serve him alone ; they were not free from gross idolatry ; 
otherwise, there had been no need of his giving them that exhor- 
tation a little before his death : " Now, therefore, put away the 
strange gods which are among you," the gods which your fathers 
served on the other side of the river Jordan, verse 23. What 
gods these were, w^e learn by the words of Amos, cited by 
St. Ste])hen : " O ye house of Israel, have ye offered sacrifices 
to me by the space of forty years ? Yea, ye took up the taber- 



THE MORAL STATE OF MANKIND. 



59 



nacle of Moloch, and the star of your god Remphan, figures 
which ye made to worship them" (Acts vii, 42, 43). 

10. The sacred history of what occurred within a short space 
after the death of Joshua, for some hundred years, even until the 
time that Samuel judged Israel, gives us a large account of their 
astonishing wickedness during almost that whole period. It is 
true, just "when God smote them, then they sought him; they 
returned and inquired after God." Yet " their heart was not right 
with him, neither were they steadfast in his covenant " (Psa. 
Ixxviii, 34, 37). And we find little alteration among them for the 
better in the succeeding ages, insomuch that in the reign of Ahab, 
about nine hundred years before Christ, there were only " seven 
thousand left in Israel who had not bowed the knee to Baal " 
(1 Kings xix, 18). What manner of men they were for the next 
three hundred years we may learn from the books of the Kings 
and from the prophets, whence it fully appears that, except a few 
short intervals, they were given up to all manner of abominations, 
by reason of which the name of the Most High was the more 
abundantly blasphemed among the heathens. And this continued 
until their open rebellion against God brought upon the whole 
nation of the Jews (a hundred and thirty-four years after the cap- 
tivity of the ten tribes, and about six hundred before Christ) those 
terrible and long-deserved calamities which made them a spectacle 
to all that were round about them. The writings of Ezekiel, 
Daniel, and Jeremiah leave us no room to think that they were 
reformed by those calamities. Nor was there any lasting reforma- 
tion in the time of Ezra, or of Nehemiah and Malachi; but they 
were still, as their forefathers had been, " a faithless and stubborn 
generation." Such were they likewise, as we may gather from the 
books of Maccabees and Josephus, to the very time when Christ 
came into the world. 

11. Our blessed Lord has given us a large description of those 
who were then the most eminent for religion : " Ye devour," says 
he, " widows' houses, and for a pretense make long prayers. Ye 
make " your proselytes " twofold more the children of hell than 
yourselves. Ye neglect the weightier matters of the law, judg- 
ment, mercy, and faith. Ye make clean the outside of the cup, 
but within are full of extortion and excess. Ye are like whited 
sepulchers, outwardly beautiful, but within full of dead men's 
bones, and of all uncleanness. Ye serpents, ye generation of vipers, 
how can yc escape the damnation of hell I " (Matt, xxiii, 14, etc.) 
And to these very men, after they had murdered the Just One, his 



60 



LIVIXG THOUGHTS OF JOHN WESLEY. 



faithful follower declared, " Ye stiff-necked, and uncircumcised 
in heart and ears, ye do always resist the Holy Ghost; as your 
fathers did, so do ye " (Acts vii, 51). And so they continued to 
do until the wrath of God did indeed "come upon them to the 
uttermost ; " until eleven hundred thousand of them were destroyed, 
their city and temple leveled with the dust, and above ninety 
thousand sold for slaves and scattered into all lands. 

12. Such in all generations were the lineal children of Abraham, 
who had so unspeakable advantages over the rest of mankind, " to 
whom pertained the adoption, and the glory, and the covenants, 
and the giving of the law, and the service of God, and the prom- 
ises;" among whom, therefore, we may reasonably expect to find 
the greatest eminence of knowledge and virtue. If these then 
Avere so stupidly, brutishly ignorant, so desperately wicked, what 
can we expect from the heathen world, from them who had not 
the knowledge either of his law or promises ? Certainly we can- 
not expect to find more goodness among them. But let us make 
a fair and impartial inquir^^, and that not among wild and barbar- 
ous nations, but the most civilized and refined. What, then, were 
the ancient Romans ? the people whose virtue is so highly extolled, 
and so warmly commended to our imitation ? We have their charac- 
ter given by one who cannot deceive or be deceived — the unerring 
Spirit of God. And what account does he give of these best of 
men, these heroes of antiquity? "When they knew God," says 
he, at least as to his eternity and power (both implied in that appel- 
lation which occurs more than once in their own poet. Pater om- 
nipote'ixs^ "Almighty Father"), "they glorified him not as God, 
neither were thankful" (Rom. i, 21, etc.). So far from it that 
one of their oracles of wisdom (though once he stumbled on that 
great truth, Nemo unquam vir magnus sine afflatu, dimno fuit, 
" There never w^as any great man without the afflatus or inspiration 
of God;" yet almost in the same breath) does not scruple to ask, 
Quis pro virtute aut sapientid gr alias diis dedit unquam ? " Who 
ever thanked God for virtue or wisdom?" No; why should he? 
since these are " his own acquisition, the pure result of his own 
industry." Accordingly, another virtuous Roman has left it on 
record as an unquestioned maxim, 

HcBc satis estorare Joveni, quce donat et avfert: 
Dct vitam, det opes ; cequum nd animum ipse paraho. 

" Enough for common benefits to pray, 

Which Jove can neither give or take away ; 

Long Hfe or wealth his bounty may bestow; 

Wisdom and virtue to myself I owe." 



THE MORAL STATE OF MANKINI). 



61 



So "vain " were they become " in their imaginations!" So were 
their "foolish hearts darkened!" (Rom. i, 21, etc.) 

13. But this was only the first step; they did not stop here. 
"Professing themselves wise," they yet sunk into such gross, 
astonishing folly, as to change the glory of the incorruptible 
God " (whom they might have known, even from their own writers, 
to be 

Vastem 

Menu ajitans molem, et macpio se copore mhcem, 
" The all-informing soul 
That fills the mighty mass, and moves the whole 

"into an image made like to corruptible man; yea, to birds, to 
beasts, to creeping things ! " What wonder was it, then, that, 
after they had thus "changed his glory into an image, God gave 
them up to uncleanness through the lusts of their own hearts, to 
dishonor their own bodies between themselves ? " How justly 
when they had " changed the truth of God into a lie, and wor- 
shiped and served the creature rather than the Creator," did he 
" for this cause," punishing sin by sin, " give them up unto vile 
affections ! For even the women did change the natural use into 
that which is against nature." Yea, the modest, honorable Roman 
matrons (so little were they ashamed!) wore their priapi [emblems 
of the god of obscenity] openly on their breasts. " And likewise 
the men burned in their lust one toward another, men with men 
working that which is unseemly." What an amazing testimony 
of this is left us on record, even by the most modest of all the 
Roman poets! 

Formomm paafor Corydon ardehat Alexim ! 

How does this pattern of heathen chastity avow without either 
fear or shame, as if it were an innocent, at least, if not laudable, 
passion, their "burning in lust one toward another! " And did 
men of the finest taste in the nation censure the song, or the sub- 
ject of it ? We read nothing of this; on the contrary, the universal 
honor and esteem paid to the writer, and that by persons of the 
highest rank, plainly shows that the case of Corydon, as it was 
not uncommon in any part of the Roman dominions, so it was 
not conceived to be any blemish either to him or his master, but 
an innocent infirmity. 

Meantime, how delicate an idea of love had this favorite of 
Rome and of the Muses ! Hear him explaining himself a little 
more fully on this tender point : 



62 



LIVIXG THOUGHTS OF JOHN WESLEY. 



JEJieu ! qndm phigui macer est mihi iauncs in ajro ! 
Idem amor exitium est pecori, pecorisque magistro. 

Idem amor ! The same love in the bull and in the man ! What 
elegance of sentiment ! Is it possible any thing can exceed this? 
One would imagine nothing could, had not the same chaste poet 
furnished us with yet another scene more abundantly shocking 
than this : 

Pasipliacn nivei solatur amove juvenci / 

" He comforts Pasiphae with the love of her milk-white bull ! " 
Nihil supra! [The capsheaf !] The condoling a woman on her 
successful amour with a bull, shows a brutality which nothing can 
exceed ! How justly then does the apostle add, as they did not 
like," or desire, " to retain God in their knowledge, God gave them 
over to an undiscerning mind to do those things which are not con- 
venient ! " In consequence of this they were "filled with all 
unrighteousness," vice of every kind and in every degree ; in par- 
ticular " with fornication " (taking the word in its largest sense as 
including every sin of the kind), "with wickedness, covetousness, 
maliciousness, with envy, murder, debate, deceit, malignity; " being 
"haters of God," the true God, the God of Israel, to whom they 
allowed no place among all their herd of deities; "despiteful, 
proud, boasters," in as eminent a degree as ever was any nation 
under heaven; "inventors of evil things," in great abundance, of 
mille nocendi artes [a thousand destructive arts], both in peace 
and war; "disobedient to parents," — although duty to these is 
supposed to be inscribed on the hearts of the most barbarous 
nations ; " covenant breakers," even of those of the most solemn 
kind, those wherein the public faith was engaged by their supreme 
magistrate; which, notwithstanding, they made no manner of 
scruple of breaking whenever they saw good, only coloring over 
their perfidiousness by giving those magistrates into their hands 
Avith whom the " covenant " wns made. And what was this to the 
purpose ? Is the King of France, or the republic of Holland, at lib- 
erty to violate their most solemn treaties at pleasure, provided 
they give up to the King of England the embassador or general 
by whom that treaty was made ? What would all Europe have 
said of the late czar if, instead of punctually performing the 
engagements made with the Porte when in his distress, he had 
only given up the persons by whom he transacted, and immediately 
broke through them all ? There is, tlierefore, no room to say, 

Modo Punica scripla supersint^ 
Non minus in/amis forte Latina fides. 



THE MORAL STATE OF MANKIND. 



63 



" Perhaps, if the Carthaginian writings were extant, Roman faith 
would be as infamous as Punic." We need them not. In vain 
have they destroyed the Carthaginian writings, for their own suf- 
ficiently testify of them, and fully prove that in perfidy the natives 
of Carthage could not exceed the senate and people of Rome. 

14. They were as a nation aarogyoi, void of natural affection, 
even to their own bowels. Witness the universal custom which 
obtained for several ages in Rome and all its dependencies (as it 
had done before through all the cities of Greece), when in their 
highest repute for wisdom and virtue, of exposing their own new- 
born children, more or fewer of them as every man pleased, when 
he had as many as he thought good to keep; throwing them out 
to perish by cold and hunger, unless some more merciful wild beast 
shortened their pain and provided them a sepulcher. Nor do I 
remember a single Greek or Roman, of all those that occasionally 
mention it, ever complaining of this diabolical custom or fixing 
the least touch of blame upon it. Even the tender mother in 
Terrence, who had some compassion for her helpless infant, does 
not dare to acknowledge it to her husband without that remark- 
able preface, Ut oniser^ super stitiosoe sumus omnes, " As we women 
are all miserably superstitious." 

15. I would desire those gentlemen who are so very severe upon 
the Israelites for killing the children of the Canaanites at their 
entrance into the land of Canaan, to spend a few thoughts on this. 
Not to insist that the Creator is the absolute Lord and Proprietor 
of the lives of all his creatures; that, as such, he may at anytime, 
without the least injustice, take away the life which he has given; 
that he may do this in whatsoever manner and by whatever instru- 
ments he pleases, and consequently may inflict death on any creat- 
ure by whom he pleases, without any blame either to him or them; 
not to insist, I say, on this or many other things which might be 
offered, let us at present fix on this single consideration: the Israel- 
ites destroyed the children for some weeks or months, the Greeks 
and Romans for above a thousand years. The one put them out 
of their pain at once, doubtless by the shortest and easiest way; 
the others were not so compassionate as to cut their throats, but 
left them to pine away by a lingering death. Above all, the 
Hebrews destroyed only the children of their enemies, the Ro- 
mans destroyed their own. O fair pattern indeed! Where shall we 
find a parallel to this virtue ? I read of a modern who took up a 
child that fell from its mother's womb, and threw it back into the 
flames. (Pure, genuine human nature!) And reason good, for it 



04 



LIVING THOUGHTS OF JOHN WESLEY. 



was the child of a heretic. But what evil, ye worthies of ancient 
Rome, did ye find in your own children ? I must still say this is 
without a parallel even in papal history. 

16. They were implacable, unmerciful. Witness (one or two 
instances of ten thousand) poor gray-headed Hannibal (whom, 
very probably, had we any other accounts of him than those 
which were given by his bitterest enemies, we should have rev- 
erenced as one of the most amiable of men, as well as the most 
valiant of all the ancient heathens), hunted from nation to nation, 
and never quitted till he fell by his own hand. Witness the 
famous suffrage, Delenda est Carthago — " Let Carthage be 
destroyed." Why? It was imperii cemula — "the rival of the 
Roman glory." These were open, undeniable evidences of the 
public, national placability and mercy of the Romans. Need in- 
stances of a more private nature be added ? Behold, then, one 
for all, in that glory of Rome, that prodigy of virtue, the great, 
the celebrated Cato. Cato the Elder, when any of his domestics 
had worn themselves out in his service, and grew decrepit with 
age, constantly turned them out to starve, and was much ap- 
plauded for his frugality in so doing. But what mercy was this ? 
Just such as that which dwelt in Cato of TJtica, who repaid tl^e 
tenderness of his servant endeavoring to save his life, to prevent 
his tearing open his wound, by striking him on the face with such 
violence as to fill his mouth with blood. These are thy gods, O 
Deism ! These the patterns so zealously recommended to our 
imitation ! 

17. And what was the real character of that hero whom Cato 
himself so admired ? whose cause he espoused with such eager- 
ness, with such unwearied diligence ? of Porapey the Great ? 
Surely never did any man purchase that title at so cheap a rate ! 
What made him great ? The villany of Perpenna and the treach- 
ery of Pharnaces. Had not the one murdered his friend, the 
other rebelled against his father, where had been Pompey's great- 
ness ? So this stalking horse of a party procured his reputation 
in the commonwealth. And when it was procured how did he 
use it? Let his own poet Lucan speak: 

Nee qiienquam jam ferrc potest Ccesarre priorem, 

Ponipeiusve parem. 
" Nor Caesar could to .a superior look ; 
Nor patriot Pompcij could au equal brook." 

He would bear no equal ! And this a senator of Rome ! Nny, 
the grand patron of the republic ! But what a republican him- 



THE MORAL STATE OF MANKIND. 



65 



self, when this principle was the spring of all his designs and ac- 
tions ! Indeed, a less amiable character it is not easy to find 
among all the great men of antiquity; ambitious, vain, haughty, 
surly, and overbearing beyond the common rate of men. And 
what virtue had he to balance these faults ? I can scarce find 
one, even in Lucan's account. It does not appear that in the 
latter part of his life he had even military virtues. What proof 
did he give of personal courage in all his war with Csesar ? 
What instances of eminent conduct? None at all, if we may 
credit his friend Cicero, who complains heavily to Atticus that 
he acted like a madman, and would ruin the cause he had under- 
taken to defend. 

18. Let none therefore look for placability or mercy in Pom- 
pey. But was there any unmercifulness in Csesar ? 

" Who than Julius hopes to rise 

More brave, more generous, or more wise ? " 

Of his courage and sense there can be no doubt. And much may 
be said with regard to his contest with Pompey, even for the 
justice of his cause; for with him he certainly fought for life 
rather than glory; of which he had the strongest conviction 
(though he was ashamed to own it) when he passed the Rubicon. 
Kor can it be doubted but he was often merciful. It is no proof 
to the contrary that he rode up and down his ranks during the 
battle of Pharsalia, and cried to those who were engaged with 
the pretty gentlemen of Pompey's army, " Miles, faciem fcri " — 
Soldiers, strike at the face " — for this greatly shortened the 
dispute vrith those who were more afraid of losing their beauty 
than their lives, and so prevented the effusion of much blood. 
But I cannot get over (to say nothing of the myriads of com- 
mon Gauls whom he destroyed) a short sentence in his own Com- 
mentaries, Vercingetorix per tormenta necaius^'' — "Yercinge- 
torix tortured to death." Who was this Yercingetorix ? As 
brave a man and (considering his years) as great a general as 
even Csesar. What was his crime ? The love of his parents, 
wife, children, country, and sacrificing all things in defense of 
them. And how did Csesar treat him on this account ? " He 
tortured him to death." O Roman mercy ! Did not Brutus and 
Cassius avenge Yercingetorix rather than Pompey ? IIow well 
was Rome represented in the prophetical vision by that beast, 
" dreadful and terrible," which had " great iron teeth, and de- 
voured, and brake in pieces, and stamped under his feet " all other 
kingdoms ! 
5 



66 



LIVING TEOUGnrS OF JOHN- WESLEY. 



II. 1. Such is the state, with regard to knowledge and virtue, 
wherein, according to the most authentic accounts, mankind was 
from the earliest times for above four thousand years. Such 
nearly did it continue during the decline and since the destruc- 
tion of the Roman Empire. But we will waive all that is past if 
it only appears that mankind is virtuous and wise at this day. 
This, then, is the point we are at present to consider: are men in 
general now wise and virtuous ? 

Our ingenious countryman, Mr. Brerewood, after his most careful 
and laborious inquiries, computes that, supposing that part of the 
earth which we know to be inhabited were divided into thirty 
equal parts, nineteen of these are heathen still, and of the remain- 
ing eleven six are Mohammedan, and only five Christian. Let 
us take as fair and impartial a survey as we can, of the heathens 
first and then of the Mohammedans and Christians. 

2. And, first, of the heathens. What manner of men are these 
as to virtue and knowledge at this day ? Many of late, who still 
bear the Christian name, have entertained very honorable thoughts 
of the old heathens. They cannot believe them to have been so 
stupid and senseless as they have been represented to be, particu- 
larly with regard to idolatry, in worshiping birds, beasts, and 
creeping things; much less can they credit the stories told of 
many nations, the Egyptians in particular. 

Who are said to 
Have set the leek they after prayed to. 

But if they do not consider who they are that transmit to us 
these accounts, namely, both those writers who they profess to 
believe spake " as they were moved by the Holy Ghost," and 
those whom perhaps they value more, the most credible of their 
contemporary heathens ; if, I say, they forget this do they not 
consider the present state of the heathen world ? Now, allowing 
the bulk of the ancient heathens (which itself is not easily proved) 
to have had as much understanding as the modern, we have no 
pretense to suppose they had more. What, therefore, they were 
we may safely gather from what they are; we may judge of the 
past by the present. AYe would know, then (to begin with a 
part of the world known to very early antiquity), what manner 
of men the heathens in Africa were two or three thousand years 
ago. Inquire what they are now, who are genuine pagans still, 
not tainted with Mohammedanism or Christianity. They are to 
be found in abundance, either in Negroland or round the Cape 
of Good Hope. Now what measure of knowledge have the 



THE MORAL STATE OF MANKIND. 



67 



natives of these countries ? I do not say in metaphysics, mathe- 
matics, or astronomy. Of these it is plain they know just as 
much as their four-footed brethren ; the lion and the man are 
equally accomplished with regard to this knowledge. I will not 
ask what they know of the nature of government, of the respect- 
ive rights of kings and various orders of subjects; in this regard 
a herd of men are manifestly inferior to a herd of elephants. 
But let us view them with respect to common life. What do 
they know of the things they continually stand in need of ? How 
do they build habitations for themselves and their families; 
how select and prepare their food ; clothe and adorn their per- 
sons ? As to their habitations, it is certain, I will not say our 
horses (particularly those belonging to the nobility and gentry), 
but an English peasant's dogs, nay, his very swine, are more 
commodiously lodged; and as to their food, apparel, and orna- 
ments, they are just suitable to their edifices : 

Your nicer Hottentots think meet 
With guts and tripe to deck their feet. 
With downcast eyes on Totta's legs, 
The love-sick youth most humbly begs 
She would not from his sight remove 
At once his breakfast and his love. 

Such is the knowledge of these accomplished animals in things 
which cannot but daily employ their thoughts, and wherein, con- 
sequently, they cannot avoid exerting to the uttermost both 
their natural and acquired understanding. 

And what are their present attainments in virtue ? Are they 
not, one and all, " without God in the world ? " having either no 
knowledge of him at all, no conception of any thing he has to 
do with them or they with him, or such conceptions as are far 
worse than none, as make him such a one as themselves. And 
what are their social virtues ? What are their dispositions and 
behavior between man and man ? Are they eminent for justice, 
for mercy, or truth ? As to mercy, they know not what it 
means, being continually cutting each other's throats from gener- 
ation to generation, and selling for slaves as many of those who 
fall into their hands as, on that consideration only, they do not 
murder. Justice they have none ; no courts of justice at all, no 
public method of redressing wrong; but every man does what is 
right in his own eyes, till a stronger than he beats out his brains 
for so doing. And they have just as much regard to truth; coz- 
ening, cheating, and overreaching every man that believes a 



63 



LIVIXG THOUGHTS OF JOHN WESLEY. 



word tliey say. Such are the moral, such the intellectual per- 
fections, according to the latest and most accurate accounts of the 
present heathens, who are diffused in great numbers over a fourth 
part of the known world. 

3. It is true that in the new world, in America, they seem to 
breathe a purer air, and to be in general men of a stronger un- 
derstanding and a less savage temper. Among these, then, we 
may surely find higher degrees of knowledge as well as virtue. 
But in order to form a just conception of them we must not take 
our account from their enemies, from any that would justify 
themselves by blackening those whom they seek to destroy. Ko; 
but let us inquire of more impartial judges concerning those 
whom they have personally known — the Indians bordering upon 
our own settlements, from Xew England down to Georgia. 

We cannot learn that there is any great difference, in point of 
knowledge, between any of these, from east to west, or from 
north to south. They are all equally unacquainted with Euro- 
pean learning, being total strangers to every branch of literature? 
having not the least conception of any part of philosophy, specu- 
lative or practical. Neither have they (whatever accounts some 
have given) any such thing as a regular civil government among 
them. They have no laws of any kind, unless a few temporary 
rules made in and for the time of Avar. They are likewise utter 
strangers to the arts of peace, having scarce any such thing as an 
artificer in a nation. They know notliing of building, having 
only poor, miserable, ill-contrived huts far inferior to many En- 
glish dog kennels. Their clothing, till of late, was only skins of 
beasts, commonly of deer, hanging down before and behind them. 
Now, among those who have commerce with our nation, it is fre- 
quently a blanket wrapped about them. Their food is equally 
delicate — pounded Indian corn, sometimes mixed with water, and 
so eaten at once; sometimes kneaded into cakes, meal and bran 
together, and half baked upon the coals. Fish or flesh dried in 
the sun is frequently added to this, and now and then a piece of 
tough, fresh-killed deer. 

Such is the knowledge of the Americans, whether in things of 
an abstruser nature or in the affairs of common life. And this, 
so far as we can learn, is the condition of all without any consid- 
erable difl'erence. But in point of religion there is a very mate- 
rial difference between the northern and southern Indians — those 
in the north are idolaters of the Lowest kind. If they do not wor- 
ship the devil, appearing in person (which many firmly believe 



THE MORAL STATE OF MANKIND. 



69 



they do, many think incredible), certainly they worship the most 
vile and contemptible idols. It were more excusable if they 
only " turned the glory of the incorruptible God into the image 
of corruptible man;" yea, or "of birds, or four-footed beasts, or 
reptiles," or any creature which God has made. But their idols 
are more horrid and deformed than any thing in the visible crea- 
tion, and their whole worship is at once the highest affront to the 
divine and disgrace to the human nature. 

On the contrary, the Indians of our southern provinces do not 
appear to have any worship at all. By the most diligent intpiiry 
from those who had spent many years among them, I could never 
learn that any of the Indian nations who border on Georgia and 
Carolina have any public worship of any kind, nor any private ; 
for they have no idea of prayer. It is not without much difli- 
culty that one can make any of them understand what is meant 
by prayer, and when they do they cannot be made to apprehend 
that God will answer or even hear it. They say, " He that sitteth 
in heaven is too high ; he is too far off to hear us." In conse- 
quence of which they leave him to himself and manage their af- 
fairs without him. Only the Chickasaws, of all the Indian nations, 
are an exception to this. 

I believe it will be found, on the strictest inquiry, that the 
whole body of southern Indians, as they have no letters and no 
laws, so, properly speaking, have no religion at all, so that every 
one does what he sees good, and if it appears wi'ong to his 
neighbor, he usually comes upon him unawares, and shoots or 
scalps him alive. They are likewise all (I could never find any 
exception) gluttons, drunkards, thieves, dissemblers, liars. 
They are implacable, never forgiving an injury or affront, or 
being satisfied with less than blood. They are unmerciful, kill- 
ing all whom they take prisoners in war with the most exquisite 
tortures. They are murderers of fathers, murderers of mothers, ♦ 
murderers of their own children, it being a common thing for a 
son to shoot his father or mother because they are old and past 
labor; and for a woman either to procure abortion, or to throw 
her child into the next river, because she will go to the war with 
her husband. Indeed, husbands, properly speaking, they have 
none, for any man leaves his wife, so called, at pleasure, who fre- 
quently in return cuts the throats of all the children she has had 
by him. 

The Chickasaws alone seem to have some notion of an inter- 
course between man and a superior Being. They speak much of • 



70 



LIVING THOUGHTS OF JOHN WESLEY. 



their beloved ones, with whom they say they converse both day 
and night. But their beloved o?ies teach them to eat and drink 
from morning to night, and, in a manner, from night to morning, 
for they rise at any hour of the night when they wake, and eat 
and drink as much as they can, and sleep again. Their beloved 
ones likewise expressly command them to torture and burn all 
their prisoners. Their manner of doing it is this: they hold 
lighted canes to their arms and legs, and several parts of their 
body, for some time, and then for a while take them away. They 
also stick burning pieces of wood in their flesh, in which condi- 
tion they keep them from morning to evening. Such are at pres- 
ent the knowledge and virtue of the native heathens over another 
fourth of the known world. 

4. In Asia, however, we are informed that the case is widely 
different. For although the heathens bordering on Europe, the 
thousands and myriads of Tartars, have not much to boast either 
as to knowledge or virtue, and although the numerous little 
nations under the Mogul, who retain their original heathenism, 
are nearly on a level with them, as are the inhabitants of the 
many large and populous islands in the eastern seas, yet we hear 
high encomiums of the Chinese, who are as numerous as all these 
together; some late travelers assuring us that China alone has 
fifty-eight millions of inhabitants. Now these have been de- 
scribed as men of the deepest penetration, the highest learning, 
and the strictest integrity; and such doubtless they are, at least 
with regard to their understanding, if we will believe their own 
proverb, " The Chinese have two eyes, the Europeans one, and 
other men none at all." 

And one circumstance, it must be owned, is much in their 
favor, they live some thousand miles off, so that if it were 
affirmed, that every Chinese had literally three eyes, it would be 
difficult for us to disprove it. Nevertheless, there is room to 
doubt even of their understanding; nay, one of the arguments 
often brought to prove the greatness, to me clearly demonstrates 
the littleness of it; namely, the thirty thousand letters of their 
alphabet. To keep an alphabet of thirty hundred letters could 
never be reconciled to common sense, since every alphabet ought 
to be as short, simple, and easy as possible. No more can we 
reconcile to any degree of common sense their crippling all tlie 
women in the empire by a silly, senseless affectation of squeezing 
their feet till they bear no proportion to their bodies, so that the 
feet of a woman at thirty must still be as small as they would be 



THE MORAL STATE OF MANKIND. 



71 



naturally when four years old. But in order to see the true 
measure of their understanding in the clearest light, let us look 
not at woman, or the vulgar, but at the nobility, the wisest, the 
politest part of the nation. Look at the mandarins, the glory of 
the empire, and see any, every one of them at his meals, not 
deigning to use his own hands, but having his meat put into his 
mouth by two servants, planted for that purpose one on his right 
hand, the other on his left. O the deep understanding of the 
noble lubber that sits in the midst and 

Hiat., ceupullus hirundinis f 
" Gapes, as the young swallow, for his food." 

Surely, an English plowman or a Dutch sailor would have too 
much sense to endure it. If you say, " Nay, the mandarin 
would not endure it but that it is a custom^'' I answer, undoubt- 
edly it is. But how came it to be a custom ? Such a custom 
could not have begun, much less have become general, but 
through a general and marvelous want of common sense. 

What their learning is now 1 know not, but, notwithstanding 
their boast of its antiquity, it was certainly very low and con- 
temptible in the last century, when they were so astonished at 
the skill of the French Jesuits, and honored them as almost 
more than human for calculating eclipses; and whatever progress 
they may have made since in the knowledge of astronomy and 
other curious, rather than useful sciences, it is certain they are 
still utterly ignorant of what it most of all concerns them to 
know. They know not God anymore than the Hottentots; they 
are all idolaters, to a man; and so tenacious are they of their 
national idolatry that even those whom the French missionaries 
called converts yet continued one and all to worshij3 Confucius 
and the souls of their ancestors. It is true that when this was 
strongly represented at Rome by an honest Dominican, who came 
from thence, a bull was issued out and sent over into China for- 
bidding them to do it any longer. But the good fathers kept it 
privately among themselves, saying the Chinese were not able 
to bear it. 

Such is their religion with respect to God; but are they not 
eminent for all social virtues, all that have place between man 
and man? Yes; according to the accounts which some have 
given. According to these, they are the glory of mankind, and 
may be a pattern to all Europe. But have not we some reason 
to doubt if these accounts are true ? Are pride and laziness 
good ingredients of social virtue ? And can all Europe equal 



72 



LIVING THOUGHTS OF JOHN WESLEY. 



either the laziness or pride of the Chinese nobility and gentry, 
who are too stately or too indolent even to put the meat into their 
own mouths ? Yet they are not too proud or too indolent to 
oppress, to rob> to defraud all that fall into their hands. How 
flagrant instances of this may any one find even in the account 
of Lord Anson's voyage, exactly agreeing with the accounts 
given by all our cottntiymen who have traded in any part of 
China, as well as with the observation made by a late writer in 
his Geographical Grammar: "Trade and commerce, or rather 
cheating and overreaching, is the natural bent and genius of the 
Chinese. Gain is their god; they prefer this to every thing 
besides. A stranger is in great danger of being cheated if he 
trusts to his own judgment; and if he employs a Chinese broker, 
it is well if he does not join with the merchant to cheat the 
stranger. 

"Their laws oblige them to certain rules of civility in their 
words and actions, and they are naturally a fawning, cringing 
generation, but the greatest hypocrites on the face of the earth." 

5. Such is the boasted virtue of those who are, beyond all de- 
grees of comparison, the best and wisest of all the heathens in 
Asia. And how little preferable to them are those in Europe! 
rather how many degrees beneath them! Vast numbers of these 
are within the borders of Muscovy, but how amazingly ignorant! 
How totally void both of civil and sacred wisdom. How shock- 
ingly savage both in their tempers and manners! Their idolatry 
is of the basest and vilest kind. They not only worship the 
work of their own hands, but idols of the most horrid and 
detestable forms that men or devils could devise. Equally 
savage (or more so if more can be), as is Avell known, are the 
natives of Lapland, and, indeed, of all the countries which have 
been discovered to the north of Muscovy or Sweden, In truth, 
the bulk of these nations seem to be considerably more barbarous, 
not only than the men near the Cape of Good Hope, but than 
many tribes in the brute creation. 

Thus have we seen what is the present state of the heathens in 
every part of the known world, and these still make up, accord- 
ing to the preceding calculation, very near two thirds of man- 
kind. Let us now calmly and impartially consider what manner 
of men the Mohammedans in general are. 

6. An ingenious writer, who a few years ago published a pomp- 
ous translation of the Koran, takes great pains to give us a 
very favorable opinion both of Mohammed and his followers, 



THE MORAL STATE OF MANKIND. 



73 



but he cannot wash the Ethiop white. After all, men who have 
but a moderate share of reason cannot but observe in his Koran, 
even as polished by Mr. Sale, the most gross and impious 
absurdities. To cite particulars is not now my business; it may 
suffice to observe, in general, that human understanding must be 
debased to an inconceivable degree in those who can swallow 
such absurdities as divinely revealed. And yet we know the 
Mohammedans not only condemn all who cannot swallow them 
to everlasting fire, not only appropriate to themselves the title of 
Mussulmans, or true believers, but even anathematize with the 
utmost bitterness, and adjudge to eternal destruction, all their 
brethren of the sect of Hali; all who contend for a figurative in- 
terpretation of them. 

That these men, then, have no knowledge or love of God is un- 
deniably manifest, not only from their gross, hon-ible notions of 
him, but from their not loving their brethren. But they have 
not always so weighty a cause to hate and murder one another 
as difference of opinion. Mohammedans will butcher each other 
by thousands without so plausible a plea as this. Why is it that 
such numbers of Turks and Persians have stabbed one another in 
cool blood ? Truly, because they differ in the manner of dressing 
their head. The Ottoman vehemently maintains (for he has un- 
questionable tradition on his side) that a Mussulman should wear 
a round turban, whereas the Persian insists upon his liberty of 
conscience, and will wear it picked before. So for this wonderful 
reason, when a more plausible one is wanting, they beat out each 
other's brains from generation to generation. 

It is not therefore strange that ever since the religion of 
Mohammed appeared in the world, the espousers of it, particularly 
those under the Turkish emperor_, have been as wolves and tigers 
to all other nations, rending and tearing all that fell into their 
merciless paws, and grinding them with their iron teeth; that 
numberless cities are razed fx'om the foundation, and only their 
name remaining; that many countries which were once as the 
garden of God are now a desolate wilderness; and that so many 
once numerous and powerful nations are vanished away from the 
earth. Such was, and is at this day, the rage, the fury, the 
revenge, of these destroyers of human kind. 

7. Proceed we now to the Christian world. But we must not 
judge of Christians in general from those who are scattered 
through the Turkish dominions, tlie Armenian, Georgian, Mon- 
grelian Christians, nor, indeed, from any others of the Greek com- 



74 



LlVma THOUGHTS OF JOHN WESLEY. 



munion. The gross, barbarous ignorance, the deep, stupid super- 
stition, the blind and bitter zeal, and the endless thirst after vain 
jangling and strife of words which have reigned for many ages 
in the Greek Church, and well nigh banished true religion from 
among them, make these scarce worthy of the Christian name, 
and lay an insuperable stumbling block before the Mohammed- 
ans. 

8. Perhaps those of the Romish communion may say, " What 
wonder that this is the case with heretics, with those who have 
erred from the Catholic faith, nay, and left the pale of the 
Church ? " But what is the case with them who have not left 
that church, and who retain the Roman faith still; yea, with the 
most zealous of all its patrons, the inhabitants of Italy, of Spain, 
and Portugal ? Wherein do they excel the Greek church, except 
in Italianism, received by tradition from their heathen fathers, 
and diffused through every city and village ? They may, indeed, 
praise chastity, and rail at women as loudly as their forefather 
Juvenal; but what is the moral of all this? 

Nonne putas melim, quod tecum pixsio dormit ? 

This, it must be acknowledged, is the glory of the Romish 
church. Herein it does excel the Greek. 

They excel it likewise in Deism. Perhaps there is no country 
in the world, at least in that part of it which bears the Christian 
name, wherein so large a proportion of the men of education are 
absolute Deists, if not Atheists, as Italy. And from hence the 
plague has spread far and wide, through France in particular, so 
that, did not temporal motives restrain, no small part of the 
French nobility and gentry would pay no more regard to the 
Christian revelation than do the mandarins in China. 

They excel still more in murder, both private and public. In- 
stances of the former abound all over Italy, Spain, and Portugal, 
and the frequency of shedding blood has taken away all that 
horror which otherwise might attend it. Take one instance of a 
thousand: an English gentleman was, some years ago, at an 
entertainment in Brescia, when one who was near him whispered 
a few words in his ear which he did not well understand. He 
asked his host, " What did that gentleman mean by these 
words?" and was answered, "That he will murder you; and an 
Italian is never worse than his word in this. You have no way 
but to be beforehand with him." This he rejected with abhor- 
rence. But his host, it seems, being not of so tender a conscience. 



THE MORAL STATE OF MANKIND, 



75 



sent a stranger to him in the morning, who said, " Sir, look out 
of your window. I have done his business. There he lies. You 
will please to give me my pay." He pulled out a handful of 
money, in great disorder, and cried, " There, take what you will." 
The other replied, " Sir, I am a man of honor, I take only my 
pay," took a small piece of silver, and retired. 

This was a man of ho7ior among the Christians of the Romish 
Church ! And many such are to be found all over Italy, whose 
trade it is to cut throats; to stab for hire, in cool blood. They 
have men of conscience, too. Such were two of the Catholic sol- 
diers, under the famous Duke of Alva, who broke into the house 
of a poor countryman in Flanders, butchered him and his wife, 
with five or six children, and, after they had finished their work, 
sat down to enjoy the fruit of their labor. But in the midst of 
their meal conscience awaked. One of them started up in great 
emotion, and cried out, " O Lord ! what have I done ? As I hope 
for salvation, I have eaten flesh in Lent !" 

The same sort of conscience undoubtedly it was which con- 
strained the late Most Christian King, in defiance of the most 
solemn treaties, yea, of all ties, divine and human, most graciously 
to murder so many thousands of his quiet, unresisting subjects; 
to order his dragoons, wherever they found the Protestants wor- 
shiping God, to fall in upon them, sword in hand, without any 
regard to sex or age. It was conscience, no question, which in- 
duced so many of the dukes of Savoy, notwithstanding the public 
faith engaged over and over, to shed the blood of their loyal sub- 
jects, the Yaudois, like water, to ravage their fields, and destroy 
their cities. What but conscience could move the good Catholics 
of a neighboring kingdom, in the last century, to murder (accord- 
ing to their own account) two hundred and fifteen thousand 
Protestants in six months ? A costly sacrifice this ! What is a 
hecatomb, a hundred oxen, to two hundred thousand men ? And 
yet what is even this to the whole number of victims who have 
been offered up in Europe since the beginning of the Reforma- 
tion ; partly by war, partly by the Inquisition, and a thousand 
other methods of Romish cruelty? No less, witliin forty years, 
if the computation of an eminent writer be just, than five-and- 
f orty millions ! 

Such is the conscience, such the religion, of Romish Christians ! 
Of their Inquisition (the House of Mercy, as it is most unfortu- 
nately called) I should give some account, but that it has been 
largely described by others. Yet it may not be improper to give 



76 



LIVING THOUGHTS OF JOHN WESLEY. 



a specimen of that mercy which they show to those under their 
care. At the Act of Faith, so called, which w^as celebrated some 
years ago, when Dr. Geddes was in Portugal, a prisoner who had 
been confined nine years was brought out to execution. Look- 
ing up, and seeing, what he had not seen for so long a time, the 
sun in the midst of heaven, he cried out, "How can any one who 
sees that glorious creature worship any but the God that made 
it ?" The father who attended immediately ordered a gag to be 
run through his lip, that he might speak no more. 

See the Christians who have received all the advantages of 
education, all the helps of ancient and modern learning ! " Nay, 
but we have still greater helps than these. We are reformed 
from the errors of jDopery; we protest against all those novel cor- 
ruptions with which the Church of Rome has polluted ancient 
Christianity. The enormities, therefore, of Popish countries are 
not to be charged upon us: we are Protestants, and have nothing 
to do with the vices and villanies of Romish nations." 

9. Have we not? Are Protestant nations nothing concerned 
in those melancholy reflections of Mr. Cowley ? " If twenty 
thousand naked Americans were not able to resist the assaults 
of but twenty well armed Spaniards, how is it possible for one 
honest man to defend himself against twenty thousand knaves, 
who are all furnished cap-d-pie with the defensive arms of worldly 
prudence, and the offensive, too, of craft and malice ? He will 
find no less odds than this against him, if he have much to do in 
human affairs. Do you wonder, then, that a virtuous man should 
love to be alone ? It is hard for him to be otherwise. He is so' 
when he is among ten thousand. Nor is it so uncomfortable to 
be alone, without any other creature, as it is to be alone in the 
midst of wild beasts. Man is to man all kinds of beasts: a fawn- 
ing dog, a roaring lion, a thieving fox, a robbing wolf, a dis- 
sembling crocodile, a treacherous decoy, and a rapacious vulture. 
The civilest, methinks, of all nations, are those whom we account 
the most barbarous. There is some moderation and good nature 
in the Toupinambaltions, who eat no men but their enemies; 
while we, learned and polite and Christian Europeans, like so 
many pikes and sharks, prey upon every thing that we can 
swallow." 

Are Protestant nations nothing concerned in that humorous, 
but terrible picture, drawn by a late eminent hand ? " He was 
perfectly astonished (and who would not, if it were the first time 
he had heard it ?) at the historical account I gave him of our 



THE MORAL STATE OF MANKIND. 



77 



affairs during the last century; protesting it was only a heap of 
conspiracies, rebellions, murders, massacres — the very worst ef- 
fects that avarice, faction, hypocrisy, perfidiousness, cruelty, rage, 
madness, hatred, envy, lust, malice, and ambition could produce. 
Even in times of peace, how many innocent and excellent persons 
have been condemned to death or banishment by great ministers 
practicing upon the corruption of judges and the malice of fac- 
tions ! How many villains have been exalted to the highest 
places of trust, power, dignity, and profit ! By what methods 
have great numbers, in all countries, procured titles of honor and 
vast estates ! Perjury, oppression, subornation, fraud, panderism, 
were some of the most excusable; for many owed their greatness 
to sodomy or incest; others, to the prostituting of their own wives 
or daughters ; others, to the betraying of their country, or their 
prince; more, to the perverting of justice to destroy the inno- 
cent." Well might that keen author add, " If a creature pretend- 
ing to reason can be guilty of such enormities, certainly the cor- 
ruption of that faculty is far worse than brutality itself." 

Now, are Popish nations only concerned in this ? Are the 
Protestants quite clear ? Is there no such thing among them (to 
take one instance only) as "perverting of justice," even in public 
courts of judicature ? Can it not be said in any Protestant coun- 
try, " There is a society of men among us, bred up from their 
youth in the art of proving, according as they are paid, by words 
multiplied for the purpose, that white is black, and black is white ? 
For example : if my neighbor has a mind to my cow, he hires a 
lawyer to prove that he ought to have my cow from me. I must 
hire another to defend my right, it being against all rules of law 
that a man should speak for himself. In pleading, they do not dwell 
on the merits of the cause, but upon circumstances foreign thereto. 
For instance : they do not take the shortest method to know what 
title my adversary has to my cow; but whether the cow be red or 
black, her horns long or short; whether the field she grazes in be 
round or square, and the like. After which, they adjourn the 
cause from time to time; and in ten or twenty years' time they 
come to an issue. This society, likewise, has a peculiar cant and 
jargon of their own, in which all their laws are written. And 
these they take special care to multiply; whereby they have so 
confounded truth and falsehood, right and wrong, that it will take 
twelve years to decide whether the field, left me by my ancestors 
for six generations, belong to me or to one three hundred miles off." 

Is it in Popish countries only that it can be said, "It does not 



78 



LIVING THOUGHTS OF JOHN WESLEY. 



appear that any one perfection is required toward the procure- 
ment of any one station among you; much less that men are en- 
nobled on account of their virtue; that priests are advanced for 
their piety or learning, judges for their integritj^, senators for the 
love of their country, or counselors for their wisdom ? " 

10. But there is a still greater and more undeniable proof that 
the very foundations of all things, civil and religious, are utterly 
out of course in the Christian as well as the heathen world. 
There is a still more horrid reproach to the Christian name, yea, 
to the name of man, to all reason and humanity. There is war 
in the world ! war between men ! war between Christians ! I 
mean between those that bear the name of Christ, and profess to 
" walk as he also walked." Now, who can reconcile war, I will not 
say to religion, but to any degree of reason or common sense ? 

But is there not a cause ? O, yes : " The causes of war," as the 
same writer observes, " are innumerable. Some of the chief are 
these : The ambition of princes, or the corruption of their minis- 
ters ; difference of opinion ; as, whether flesh be bread, or bread 
be flesh; whether the juice of the grape be blood or wine; what 
is the best color for a coat, whether black, white, or gray; and 
whether it should be long or short, whether narrow or wide. 
Nor are there any wars so furious as those occasioned by such 
difference of opinions. 

"Sometimes two princes make war to decide which of them 
shall dispossess a third of his dominions. Sometimes a war is 
commenced because another prince is too strong; sometimes be- 
cause he is too weak. Sometimes our neighbors want the things 
which we have, or have the things which we want : so both fight, 
until they take ours, or we take theirs. It is a reason for invad- 
ing a country if the people have been wasted by famine, destroyed 
by pestilence, or embroiled by faction ; or to attack our nearest 
ally if part of his land would make our dominions more round and 
compact. Another cause for making war is this: a crew are 
driven by a storm they know not where; at length they make the 
land, and go ashore; they are entertained with kindness. They 
give the country a new name, set up a stone or rotten plank for 
a memorial, murder a dozen of the natives, and bring away a 
couple by force. Here commences a new right of dominion; ships 
are sent, and the natives driven out or destroyed. And this is 
done to civilize and convert a barbarous and idolatrous people." 

But, whatever be the cause, let us calmly and impartially con- 
sider the thing itself. Here are forty thousand men gathered 



THE MORAL STATE OF MANKIND. 



79 



together on this plain. What are they going to do? See, there 
are thirty or forty thousand more at a little distance. And these 
are going to shoot them through the head or body, to stab them, 
or split their skulls, and send most of their souls into everlasting 
fire as fast as possibly they can. Why so? What harm have 
they done to them ? O, none at all ! They do not so much as 
know them. But a man, who is King of France, has a quarrel 
with another man, who is King of England. So these Frenchmen 
are to kill as many of these Englishmen as they can, to prove the 
King of France is in the right. Now, what an argument is this ! 
What a method of proof ! What an amazing way of deciding 
controversies ! What must mankind be before such a thing as 
war could ever be known or thought of upon earth ! How shock- 
ing, how inconceivable a want must there have been of common 
understanding, as well as common humanity, before any two 
governors, or any two nations in the universe, could once think 
of such a method of decision ! If, then, all nations, pagan, Mo- 
hammedan, and Christian, do, in fact, make this their last resort, 
what farther proof do we need of the utter degeneracy of all 
nations from the plainest principles of reason and virtue ? of the 
absolute want, both of common sense and common humanity, 
which runs through the whole race of mankind ? 

In how just and strong a light is this placed by the writer 
cited before: "I gave him a description of cannons, muskets, 
pistols, swords, bayonets; of sieges, attacks, mines, countermines, 
bombardments; of engagements by sea and land; ships sunk with 
a thousand men, twenty thousand killed on each side, dying 
groans, limbs flying in the air; smoke, noise, trampling to death 
under horses' feet, flight, pursuit, victory ; fields strewed with car- 
casses, left for food to dogs and beasts of prey ; and, farther, of 
plundering, stripping, ravishing, burning, and destroying. I assured 
him I had seen a hundred enemies blown up at once in a siege, and 
as many in a ship, and beheld the dead bodies drop down in pieces 
from the clouds, to the great diversion of the spectators." 

Is it not astonishing, beyond all expression, that this is the 
naked truth ? that, within a short term of years, this has been 
the real case in almost every part of even the Christian world ? 
And meanwhile we gravely talk of the "dignity of our nature" 
in its present state ! This is really surprising, and might easily 
drive even a well-tempered man to say, " One might bear with 
men, if they would be content with those vices and follies to 
which nature has entitled them. I am not provoked at the sight 



80 



LIYIXG TROUGRTS OF JOHN- WESLEY. 



of a pickpocket, a gamester, a ])olitician, a .suborner, a traitor, or 
the like. This is all according to the natural course of things. 
But when I behold a lump of deformity and diseases, both in 
body and mind, smitten with pri(fe, it breaks all the measures of 
my patience ; neither shall I ever be able to comprehend how 
such an animal and such a vice can tally together." 

And surely all our declamations on the strength of human 
reason, and the eminence of our virtues, are no more than the 
cant and jargon of pride and ignorance, so long as there is such 
a thing as war in the world. Men in general can never be allowed 
to be reasonable creatures till they know not war any more. So 
long as this monster stalks uncontrolled, where is reason, virtue, 
humanity ? They are utterly excluded ; they have no place ; they 
are a name, and nothing more. If even a heathen were to give an 
account of an age wherein reason and virtue reigned, he would 
allow no war to have place therein. So Ovid of the golden age : 

Nondnm prcecipitea cingehant oppida fossce; 
Non galece, non ensis erat. Sine militis um 
Mollia securcB peragehant otia gentes. 

" Steep ditches did not then the town surround, 

Nor glittering helm, nor slaughtering sword was found; 

Nor arms had they to wield, nor wars to wage, 

But peace and safety crown'd the blissful age." 

11. How far is the world at present from this state ! Yet, 
when we speak of the folly and wickedness of mankind may we 
not except our own country — Great Britain and Ireland? In 
these we have such advantages for improvement, both in knowl- 
edge and virtue, as scarce as any other nation enjoys. We are 
under an excellent constitution, which secures both our religious 
and civil liberty. We have religion taught in its primitive pur- 
ity, its genuine native simplicity. And how it prospers among 
us we may know with great ease and certainty, for we depend 
not on hearsay, on the report of others, or on subtle and uncer- 
tain reasonings, but may see every thing with our own eyes and 
hear it with our own ears. Well, then, to make all the allowance 
possible, we will suppose mankind in general to be on a level, 
with regard to knowledge and virtue, even with the inhabitants 
of our fortunate islands, and take our measure of them from the 
present undeniable state of our own countrjauen. 

In order to take a thorough survey of these let us begin with 
the lowest and proceed upward. The bulk of the natives of Ire- 
land are to be found in or near their little cabins throughout the 



7HE MORAL STATE OF MANKIND. 



81 



kingdom, most of which are their own workmanship, consisting 
of four earthen walls, covered with straw or sods, with one oj^en- 
ing in the side wall, which serves at once for door, window, and 
chimney. Here in one room are the cow and pig, the woman 
with her children, and the master of the family. Now, what 
knowledge have these rational animals ? They know to plant 
and boil their potatoes, to milk their cow, and to put their clothes 
on and off, if they have any besides a blanket; but other knowl- 
edge they have none, unless in religion. And how much do they 
know of this ? A little more than the Hottentots, and not much. 
They know the names of God, and Christ, and the Virgin Mary. 
They know a little of St. Patrick, the pope, and the priest, how 
to tell their beads, to say Ave Maria [Hail Mary] and Pater 
N'oster [Our Father], to do what penance they are bid, to hear 
mass, confess, and pay so much for the pardon of their sins. 
But as to the nature of religion, the life of God in the soul, they 
know no more (I will not say, than the priest, but) than the beasts 
of the field. 

And how very little above these are the numerous inhabitants 
of the northern part of Scotland, or of the islands which lie either 
on the west or on the north side of that kingdom ! What knowl- 
edge have these, and what religion ? Their religion usually lies 
in a single point : in implicitly believing the head of their clan, and 
implicitly doing what he bids.* Meantime, they are, one and all, 
as ignorant of rational, scriptural religion as of algebra, and al- 
together as far from the practice as from the theory of it. 

" But it is not so in England ; the very lowest of the people 
are here better instructed." I should be right glad to find it so, 
but I doubt a fair trial w^ill show the contrary. I am afraid we 
may still say of thousands, myriads of peasants, men, women, and 
children throughout our nation : 

"Wild as the untaught Indian's brood, 

The Christian savages remain ; 
Strangers, yea, enemies, to God, 

They make thee spill thy blood in vain." 

The generality of English peasants are not only grossly, stupidly, 
I had almost said brutishly, ignorant as to all the arts of this life, 
but eminently so with regard to religion and the life to come. 
Ask a countryman, What is faith ? What is repentance ? What 
is holiness ? What is true religion ? and he is no more able to 



By a late act of Parliament there Is a happy alteration made in this particular. 
6 



82 



LIVING THOUGHTS OF JOHN WESLEY. 



give you an intelligible answer than if you were to ask him about 
the North-east passage. Is there, then, any possibility that they 
should practice what they know nothing of ? If religion is not 
even in their heads, can it be in their hearts or lives ? It cannot. 
Nor is there the least savor thereof, either in their tempers or 
conversation. Neither in the one nor the other do they rise one 
jot above the pitch of a Turk or a heathen. 

Perhaps it will be said, " Whatever the clowns in the midland 
countries are, the people near the sea-coasts are more civilized." 
Yes; great numbers of them are, and in near all our ports; many 
thousands there are civilized by smuggling. The numbers con- 
cerned herein upon our coasts are far greater than can be imag- 
ined. But what reason and what religion have these that tram- 
ple on all laws, divine and human, by a course of thieving, or 
receiving stolen goods, of plundering their king and country ? I 
say king and country; seeing whatever is taken from the king 
is in effect taken from the country, who are obliged to make up 
all deficiencies in the royal revenue. These are, therefore, gen- 
eral robbers. They rob you and me and every one of their coun- 
trymen; seeing, had the king his due customs, a great part of our 
taxes might be spared. A smuggler, then (and in proportion 
every seller or buyer of uncustomed goods), is a thief of the first 
order, a highwayman or pickpocket of the worst sort. Let not 
any of those prate about reason or religion. It is an amazing in- 
stance of human folly that every government in Europe does not 
drive these vermin away into lands not inhabited. 

We are all indebted to those detachments of the army which 
have cleared some of our coasts of these public nuisances, and, 
indeed, many of that body have, in several respects, deserved 
well of their country. Yet can we say of the soldiery in general 
that they are men of reason and religion ? I fear not. Are not 
the bulk of them void of almost all knowledge, divine and hu- 
man ? And is their virtue more eminent than their knowledge ? 
But I spare them. May God be merciful to them ! May he be 
glorified by their reformation, rather than their destruction ! 

Is there any more knowledge or virtue in that vast body of men 
(some hundred thousands), the English sailors ? Surely, no. It is 
not without cause that a ship has been called a "floating hell." 
Wliat power, what form of religion, is to be found in nine out of 
ten, shall I say ninety-nine out of a hundred, either of our mer- 
chantmen or men-of-war ? What do the men in them think or 
know about religion? What do they practice, either sailors or 



THE MORAL STATE OF MANKIXD. 



83 



marines ? I doubt whether any heathen sailors in any country or 
age, Greek, Roman, or barbarian, ever came up to ours for pro- 
found ignorance and barefaced, shameless, shocking impiety. 
Add to these out of our renowned metropolis the whole brood of 
porters, draymen, carmen, hackney-coachmen, and, I am sorry to 
say, noblemen and gentlemen's footmen (together making up 
some thousands), and you will have such a collection of knowing 
and pious Christians as all Europe cannot exceed ! 

" But all men are not like these." No ; it is a pity they should. 
And 3^et how little better are the retailers of brandy or gin, the 
inhabitants of blind ale-houses, the oyster women, fish wives, and 
other good creatures about Billingsgate, and the various clans of 
peddlars and hawkers that patrol through the streets or ply in 
Rag-fair and other places of public resort. These, likewise, 
amount to several thousands, even within the Bills of Mortality. 
And what knowledge have they ? What religion are they of ? 
What morality do they practice ? 

" But these have had no advantage of education, many of them 
scarce being able to write or read." Proceed we, then, to those 
who have had these advantages, the officers of the excise and 
customs. Are these, in general, men of reason, who think with 
clearness and connection, and speak pertinently on a given sub- 
ject ? Are they men of religion, sober, temperate, fearing God 
and working righteousness, haA ing a conscience void of offense 
toward God and toward man ? How many do you find of this 
kind among them — men that fear an oath; that fear perjury more 
than death; that would die rather than neglect any part of that 
duty which they have sworn to perform; that would sooner be 
torn in pieces than suffer any man, under any pretense, to defraud 
his majesty of his just right? How many of them will not be 
deterred from doing their duty either by fear or favor, regard no 
threatenings in the execution of their office, and accept no bribes, 
called presents ? These only are wise and honest men. Set down 
all the rest as having neither religion nor sound reason. 

" But surely tradesmen have." Some of them have both, and 
in an eminent degree. Some of our traders are an honor to the 
nation. But are the bulk of them so ? Are a vast majority of 
our tradesmen, whether in town or country, I will not say religious, 
but honest men ? Who shall judge whether they are or no ? 
Perhaps you think St. Paul is too strict. Let us appeal, then, to 
Cicero, an honest heathen. Now, when he is laying down rules 
of honesty between man and man, he proposes two cases; 



84 



LIVING THOUGHTS OF JOHN WESLEY. 



1. Antisthenes brings a sliip-load of corn to Rhodes at a time of 
great scarcity. The Rhodians flock about him to buy. He" knows 
that five other ships laden with corn will be there to-morrow. 
Ought he to tell the Rhodians this before he sells his own corn ? 
" Undoubtedly he ought," says the heathen ; " otherwise he makes 
a gain of their ignorance, and so is no better than a thief or a 
robber." 

2. A Roman nobleman comes to a gentleman to buy his house, 
w^ho tells him, " There is another going to be built near it, which 
will darken the windows," and, on that account, makes a deduction 
in the price. Some years after the gentleman buys it of him 
again. Afterward he sues the nobleman for selling w^ithout 
telling him first that houses were built near, which darkened the 
windows. The nobleman pleads, "I thought he knew it." The 
judge asks, *'Did you tell him or not?" and on his owning he 
did not, determines, " This is contrary to the law, ne quid dolo 
malo fiat. Let nothing be done fraudulently, " and sentences him 
immediately to pay back part of the price. 

Now, how many of our tradesmen come up to the heathen 
standard of honesty ? Who is clear of dolus mcdus [fraud], such 
fraud as the Roman judge would immediately have condemned ? 
Which of our countrymen would not have sold his corn or other 
wares at the highest price he could ? Who would have sunk his 
own market by telling his customers there would be plenty the 
next day ? Perhaps scarce one in twenty. That one the heathen 
would have allowed to be an honest man; and every one of the 
rest, according to his sentence, is " no better than a thief or a 
robber." 

I must acknowledge I once believed the body of English mer- 
chants to be men of the strictest honesty and honor. But I have 
lately had more experience. Whoever wrongs the widow^ and fa- 
therless knows not what honor or honesty means. And how very 
few are there that will scruple this ! I could relate many flagrant 
instances. 

But let one suflice. A merchant dies in the full course of a 
very extensive business. Another agrees w^th his widow that, 
provided she will recommend him to her late husband's corre- 
spondents, he will allow her yearly such a proportion of the 
profits of the trade. She does so; and articles are drawn, which 
she lodges with an eminent man. This eminent man positively 
refuses to give them back to her; but gives them to the other mer- 
chant, and so leaves her entirely at his mercy. The consequence 



THE MORAL STATE OF MANKIND. 



85 



is, the other says there is no profit at all, so he does not give her 
a groat. Now, where is the honesty or honor, either of him who 
made the agreement, or him who gave back the articles to him? 

That there is honor, nay, and honesty, to be found in another 
body of men, among the gentlemen of the law, I firmly believe, 
whether attorneys, solicitors, or counselors. But are tliey not 
thinly spread ? Do the generality of attorneys and solicitors in 
chancery love their neighbors as themselves, and do to others 
what (if the circumstances were changed) they would have others 
do to them ? Do the generality of counselors walk by this rule, 
and by the rules of justice, mercy, and truth ? Do they use their 
utmost endeavors, do they take all the care which the nature of 
the thing will allow, to be assured that a cause is just and good 
before they undertake to defend it ? Do they never knowingly 
defend a bad cause, and so make themselves accomplices in wrong 
and oppression ? Do they never deliver the poor into the hand 
of his oi^pressor, and see that such as are in necessity have not 
riglit ? Are they not often the means of withholding bread from 
the hungry and raiment from the naked, even when it is their 
own, when they have a clear right thereto by the law of God 
and man? Is not this effectually done in many cases by protract- 
ing the suit from year to year ? I have known a friendly bill pre- 
ferred in chancery by the consent of all parties, the manager as- 
suring them a decree would be procured in two or three months. 
But although several years are now elapsed they can see no land 
yet; nor do I know that we are a jot nearer the conclusion than 
we were the first day. Now, where is the honesty of this ? Is it 
not picking of pockets and no better ? A lawyer who does not 
finish his client's suit as soon as it can be done I cannot allow to 
have more honesty (though he has more prudence) than if he 
robbed him on the highway. 

*' But whether lawyers are or no, sure the nobility and gentry 
are all men of reason and religion." If you think they are all 
men of religion, you think very differently from your Master, 
who made no exception of time or nation when he uttered that 
weighty sentence, " How difficultly shall they that have riches 
enter into the kingdom of heaven ! " And when some who 
seem to have been of your judgment were greatly astonished at 
liis saying, instead of retracting or softening, he adds, Yerily I 
say unto you, it is easier for a camel to go through the e3^e of a 
needle, than for a rich man to enter into the kingdom of God." 
You think differently from St. Paul, who declares in those re- 



86 



LIVING THOUGHTS OF JOHN WESLEY. 



tnarkable words, verified in all ages, " Not many rit-li men, not 
many noble, are called," and obey the heavenly calling. So many 
snares surround them that it is the greatest of all miracles if any 
of them have any religion at all. And if you think they are all 
men of sound reason, you do not judge by fact and experi- 
ence. Much money does not imply much sense, neither does a 
good estate infer a good understanding. As a gay coat may 
cover a bad heart, so a fair peruke may adorn a weak head. 
ITay, a critical judge of human nature avers that this is generally 
the case. He lays it down as a rule, 

Semus communis in illd 
Fortund rarm. 

Common sense is rarely found in men of fortune." " A rich 
man," says he, " has liberty to be a fool. His fortune will bear 
him out." Stidtitiam patiuntiir opes, but tihi parvula res est, 
"You have little money, and therefore should have common 
sense." 

I would not willingly say any thing concerning those whom 
the providence of God has allotted for guides to others. There 
are many thousands of these in the Established Church, many 
among dissenters of all denominations. We may add some 
thousand of Romish priests, scattered through England and 
swarming in Ireland. Of these, therefore, I would only ask, 
"Are they all moved by the Holy Ghost to take upon them that 
office and ministry?" If not, they do not "enter by the door 
into the sheep fold; " they are not sent of God. Is their "eye 
single ? " Is it their sole intention in all their ministrations to 
glorify God and to save souls ? Otherwise " the light which is 
in them is darkness." And if it be, "how great is that dark- 
ness ! " Is their " heart right with God ? " Are their " affec- 
tions set on things above, not on things of the earth ? " Else, 
how will they themselves go one step in the way wherein they 
are to guide others ? Once more: " Are they holy in all manner 
of conversation, as He who hath called them is holy ? " If not, 
with what face can they say to the flock, " Be ye followers of 
me, as I am of Christ ? " 

12. We have now taken a cursory view of the present state of 
mankind in all parts of the habitable world, and seen in a general 
way what is their real condition, both with regard to knowledge 
and virtue. But because this is not so pleasing a picture as 
human pride is accustomed to draw, and because those who are 
prepossessed with high notions of their own beauty will not easily 



THE MORAL STATE OF MANKIND. 



87 



believe that it is taken from the life, I shall endeavor to place 
it in another view, that it may be certainly known whether it re- 
sembles the original. I shall desire every one who is willing to 
know mankind to begin his inquiry at home. First let him sur- 
vey himself, and then go on, step by step, among his neighbors. 

I ask, then, first, Are you thoroughly pleased with yourself ? 
Say you. Who is not ? Nay, I say. Who is ? Do you observe 
nothing in yourself which you dislike, which you cannot cordially 
approve of? Do you never think too well of yourself; think 
yourself wiser, better, and stronger than you appear to be upon 
the proof ? Is not this pride ? And do you approve of pride ? 
Were you never angry without a cause, or farther than that cause 
required ? Are you not apt to be so ? Do you approve of this ? 
Do you not frequently resolve against it, and do not you break 
those resolutions again and again ? Can you help breaking 
them ? If so, why do you not ? Are not you prone to " unrea- 
sonable desires," either of pleasure, praise, or money ? Do not 
you catch yourself desiring things not worth a desire, and other 
things more than they deserve ? Are all your desires propor- 
tioned to the real, intrinsic value of things ? Do you not know 
and feel the contrary ? Are not you continually liable to 
" foolish and hurtful desires ? " And do not you frequently 
relapse into them, knowing them to be such; knowing that they 
have before " pierced you through with many sorrows ? " Have 
you not often resolved against these desires, and as often broke 
your resolutions ? Can you help breaking them ? Do so; help it 
if you can; and if not, own your helplessness. 

Are you thoroughly pleased with your own life? NlMlne 
vides quod nolis ? ''Do you observe nothing there which you 
dislike? " I presume you are not too severe a judge here; never- 
theless, I ask, Are you quite satisfied, from day to day, with all 
you say or do ? Do you say nothing which you afterward wish 
you had not said, do nothing which you wish you had not done ? 
Do you never speak any thing contrary to truth or love ? Is that 
right ? Let your own conscience determine. Do you never do 
any thing contrary to justice or mercy ? Is that well done ? You 
know it is not. Why, then, do you not amend ? Moves, sed nil 
promoves. You resolve and resolve, and do just as you did before- 

Your wf'fey however, is wiser and better than you. Nay, per- 
haps you do not think so. Possibly you said once, 

" Thou hast no faults, or I no faults can spy ; 
Thou art all beauty, or all blindness I," 



88 



LIVING THOUGHTS OF JOHN WESLEY. 



but you do not say so now. She is not without faults, and you 
can see them plain enough. You see more faults than you de- 
sire, both in her temper and behavior; and yet you cannot mend 
them, and she either cannot or will not. And she says the veiy 
same of you. Do your parents or hers live with you ? And do 
not they, too, exercise your patience ? Is there nothing in their 
temper or behavior that gives you pain, nothing -which you wish 
to have altered ? Are you a parent yourself ? Parents in gen- 
eral are not apt to think too meanly of their own dear offspring. 
And, probably, at some times you admire yours more than 
enough; you think there are none such. But do you think so 
upon cool reflection ? Is the behavior of all your children, of 
most, of any of them, just such as you would desire, toward your- 
self, toward each other, and toward all men ? Are their tempers 
just such as you would wish — loving, modest, mild, and teachable? 
Do you observe no self-wdll, no passion, no stubbornness, no ill 
nature, or surliness among them ? Did you not observe more or 
less of these in every one of them before they were two years 
old ? And have not those seeds ever since grown up with them, 
till they have brought forth a plentiful harvest ? 

Your servants or apprentices are probably older than your chil- 
dren. And are they wiser and better ? Of all those who have 
succeeded each other for twenty years, how many were good 
servants? How many of them did their work "unto the Lord, 
not as pleasing man, but God ?" How many did the same work, 
and in as exact a manner, behind your back as before your face ? 
They that did not w^ere knaves; they had no religion, they had 
no morality. . Which of them studied your interest in all things, 
just as if it had been his own ? I am afraid, as long as you have 
lived in the world, you have seen few of these black swans yet. 

Have you had better success with the journeymen and laborers 
whom you occasionally employ ? Will they do the same work if 
you are at a distance which they do while you are standing by ? 
Can you depend upon their using you as they would you should 
use them ? And will they do this, not so much for gain as for 
conscience' sake? Can you trust them as to the price of their 
labor ? Will they never charge more than it is fairly worth ? If 
you have found a set of such workmen, pray do not conceal so 
valuable a treasure, but immediately advertise the men and their 
places of abode for the common benefit of your countrymen. 

Happy you who have such as these about your house ! And 
::re your neighbors as honest and loving as they ? They who live 



THE MORAL STATE OF MANKIND. 



89 



either in tlie same, or in the next house ; do these love you as 
themselves, and do to yon in every point as they would have you 
do to them ? Are they guilty of no untrue or unkind sayings, 
no unfriendly actions toward you ? And are they (as far as you 
see or know), in all other respects, reasonable and religious men ? 
How many of your neighbors answer this character? Would 
it require a large house to contain them ? 

But you have intercourse, not with the next neighbors only, 
but with several tradesmen; and all very honest, are they not? 
You may easily make a trial. Send a child or a countryman to 
one of their shops. If the shopkeeper is an honest man he will 
take no advantage of the buyer's ignorance. If he does, he is no 
honester than a thief. And how many tradesmen do you know 
who would scruple it ? 

Go a little farther. Send to the market for what you want. 
"What is the lowest price of this?" "Five shillings, sir." 
" Can you take no less ? " " Ko; upon my word. It is worth it, 
every penny." An hour after he sells it for a shilling less. And 
it is really worth no more. Yet is not this the course (a few per- 
sons excepted) in every market throughout the kingdom? Is it 
not generally, though not always, " Cheat that cheat can ; sell as 
dear as you can, and buy as cheap." And what are they Avho steer 
by this rule better than a company of Newgate birds ? Shake them 
all together ; for there is not a grain of honesty among them. 

But are not your own tenants, at least, or your landlord, 
honest men ? You are persuaded they are. Very good ; remem- 
ber, then, an honest man's w^ord is as good as his bond. You are 
preparing a receipt, or writing, for a sum of money, which you 
are going to pay or lend to this honest man. Writing ! what 
need of that ? You do not fear he should die soon. You did 
not once think of it. But you do not care to trust him without 
it; that is, you are not sure but he is a mere knave. What, your 
landlord, who is a justice of peace; it may be a judge; nay, a 
member of Parliament; possibly a peer of the realm ! And can- 
not you trust this honorable, if not right honorable man, without 
a paltry receipt ? I do not ask whether he is a whoremonger, an 
adulterer, a blasphemer, a proud, a passionate, a revengeful man; 
this, it may be, his nearest friends will allow ; but do you suspect 
his honesty, too ? 

13. Such is the state of the Protestant Christians in England. 
Such their virtue, from the least to the greatest, if you take an im- 
partial survey of your parents, children, servants, laborers, neigh- 



90 



LIVIXG THOUGHTS OF JOHN- WESLEY. 



bors ; of tradesmen, gentry, nobility. What, tlien, can we expect 
from Papists ? What from Jews, Mohammedans, heathens ? 

And it may be remarked that this is the plain, glaring, ap- 
parent condition of human kind. It strikes the eye of the most 
careless, inaccurate observer, who does not trouble himself with 
any more than their outside. Now, it is certain, the generality 
of men do not wear their worst side outward. Rather, they 
study to appear better than they are, and to conceal what they 
can of their faults. What a figure, then, would they make were 
we able to touch them with Ithuriel's spear ! What a prospect 
would there be could we anticipate the transactions of the great 
day ! could we " bring to light the hidden things of darkness, 
and make manifest the thoughts and intents of the heart! " 

This is the plain, naked fact, without any extenuation on the 
one hand, or exaggeration on the other. The present state of 
the moral world is as conspicuous as that of the natural. Ovid 
said no more concerning both, near two thousand years since, 
than is evidently true at this day. Of the natural world he says, 
(whether this took place at the fall of man, or about the time of 
the deluge) : 

Jupiter antiqui contraxit tanpora veris, 

Perque hyemes, cestusque, et incequales auticmnos, 

Et breve ver, spatiis exegit quatuor aunwn. 

" The God of nature, and her sovereign King, 

Shorten'd the primitive perennial spring ; 

The spring gave place, no sooner come than past, 

To summer's heat, and winter's chilling blast, 

And autumn sick, irregular and uneven ; 

While the sad year, through different seasons driven, 

Obey'd the stern decree of angry Heaven." 

And a man may as modestly deny that spring and summer, 
autumn and winter, succeed each other, as deny one article of the 
ensuing account of the moral world: 

Irrupit vencB pejoris in CBVurn 
Omne nefas : Fugere pudor, verumque, fidcsque ; 
In quorum subiere locum, fraudesqiie, dolique, 
Jnsidiceque, et vis, et amor sceleratus hahendi. 

" A flood of general wickedness broke in 
At once, and made the iron age begin : 
Virtue and truth forsook the faithless race, 
And fraud and wrong succeeded in their place. 
Deceit and violence, the dire thirst of gold. 
Lust to possess, and rage to have and hold." 



THE MORAL STATE OF MANKIND. 



91 



What country is there now upon earth, in Europe, Asia, Africa, 
or America, be the inhabitants pagans, Turks, or Christians, con- 
cerning which we may not say ? 

Vivitur ex rapto : Non hospes ah hospite tutus : 
Filius ante diem patrios inquirit in annos ; 
Victa jacet pietas ; et Virgo ccede madentes 
Ultima ccelestum terras Astrcea reliquit. 
" They live by rapine. The unwary guest 
Is poison'd at the inhospitable feast. 
The son, impatient for his father's death, 
Numbers his years, and longs to stop his breath : 
Extinguish'd all regard for God and man ; 
And Justice, last of the celestial train. 
Spurns the earth drench'd in blood, and flies to heaven again." 

14. Universal misery is at once a consequence and a proof of 
this universal corruption. Men are unhappy (how very few are 
the exceptions!) because they are unholy. Gulpam poena premit 
comes: "Pain accompanies and follows sin." Why is the earth 
so full of complicated distress ? Because it is full of complicated 
wickedness. Why are not you happy ? Other circumstances 
m^y occur, but the main reason is because you are not holy. It 
is impossible, in the nature of things, that wickedness can consist 
with happiness. A Roman heathen tells the English heathens, 
Nemo malus felix: "No vicious man is happy." And if you 
are not guilty of any gross outward vice, yet you have vicious 
tempers, and as long as these have power in your heart true peace 
has no place. You are proud; you think too highly of yourself. 
You are passionate, often angry without reason. You are self- 
willed; you would have your own will, your own way in every 
thing — that is, plainly, you would rule over God and man ; you 
would be the governor of the world. You are daily liable to 
unreasonable desires; some things you desire that are no way de- 
sirable, others which ought to be avoided, yea, abhorred, at least 
as they are now circumstanced. And can a proud or a passionate 
man be happy ? O, no ! experience shows it is impossible. Can 
a man be ha))py who is full of self-will ? Not unless he can de- 
throne the Most High. Can a man of unreasonable desires be 
happy ? Nay, they " pierce " him " through with many sorrows." 

I have not touched upon envy, malice, revenge, covetousness, 
and other gross vices. Concerning these it is universally agreed 
by all thinking men. Christian or heathen, that a man can no more 
be happy while they lodge in his bosom than if a vulture was 
gnawing his liver. It is supposed, indeed, that a very small part 



92 



LIVING THOUGHTS OF JOHN WESLEY. 



of mankind, only the vilest of men, are liable to these. I know 
not that, but certainly this is not the case with regard to pride, 
anger, self-will, foolish desires. Those who are not accounted bad 
men are by no means free from these. And this alone (were they 
liable to no other pain) would prevent the generality of men, rich 
and poor, learned and unlearned, from ever knowing what hap- 
piness means. 

15. You think, however, you could bear yourself pretty well, but 
you have such a husband or w4fe, such parents and children, as 
are intolerable ! One has such a tongue, the other so perverse a 
temper ! The language of these, the carriage of those, is so pro- 
voking; otherwise you should be happy enough. True; if both 
you and they were wise and virtuous. Meanwhile neither the 
vices of your family nor your own will suffer you to rest. 

Look out of your own doors: "Is there any evil in the city, 
and " sin " hath not done it ? " Is there any misfortune or misery 
to be named, whereof it is not either the direct or remote occa- 
sion? Why is it that the friend or relation for whom you are so 
tenderly concerned is involved in so many troubles ? Have not 
you done your part toward making them happy ? Yes; but they 
will not do their own: one has no management, no frugality, or 
no industry; another is too fond of pleasure. If he is not what 
is called scandalously vicious, he loves wine, women, or gaming. 
And to what does this all amount ? He might be happy, but sin 
will not suffer it. 

Perhaps you will say, " Nay, he is not at fault; he is both frugal 
and diligent; but he has fallen into the hands of those who have im- 
posed upon his good nature." Very well; but still sin is the cause 
of his misfortunes; only it is another's, not his own. 

If you inquire into the troubles under which your neighbor, 
your acquaintance, or one you casually talk with, labors, still you 
will find the far greater part of them arise from some fault either 
of the sufferer or of others, so that still sin is at the root of ti ouble 
and it is unholiness which causes unhappiness. 

And this holds as well with regard to families as with regard to 
individuals. Many families are miserable through want. They 
have not the conveniences, if the necessaries of life. Why have 
they not? Because they will not work: were they diligent they 
would want nothing. Or, if not idle, they are wasteful; they 
squander away in a short time what might have served for many 
years. Others, indeed, are diligent and frugal, too; but a treach- 
erous friend or a malicious enemy has ruined them, or they groan 



THE BIBLICAL ACCOUNT OF DEPRAVITY. 



93 



under the hand of the oppressor, or the extortioner has entered 
into their labors. You see, then, in all these cases, want (though 
in various ways) is the effect of sin. But is there no rich man 
near ? none that could relieve these innocent sufferers without 
impairing his own fortune ? Yes; but he thinks of nothing less. 
They may rot and perish for him. See, more sin is implied in 
their suffering. 

But is not the family of that rich man himself happy? No; 
far from it, perhaps farther than his poor neighbors. For they 
are not content, their "eye is not satisfied with seeing, nor" their 
" ear with hearing." Endeavoring to fill their souls with the pleas- 
ures of sense and imagination, they are only pouring water into a 
sieve. Is not this the case with the wealthiest families you know ? 
But it is not the whole case with some of them. There is a de- 
bauched, a jealous, or an ill-natured husband; a gaming, passion- 
ate, or imperious wife; an undutiful son, or an imprudent daughter, 
who banishes happiness from the house. And what is all this but 
sin in various shapes, with its sure attendant, misery? 

In a town, a corporation, a city, a kingdom, is it not the same 
thing still ? From whence comes that complication of all the 
miseries incident to human nature, war ? Is it not from the tem- 
pers " which war in the soul ? " When nation rises up against 
nation, and kingdom against kingdom, does it not necessarily im- 
ply pride, ambition, coveting what is another's ; or envy, or malice, 
or revenge on one side, if not on both ? Still, then, sin is the 
baleful source of affliction, and consequently the flood of miseries 
which covers the face of the earth — which overwhelms not only 
single persons, but whole families, towns, cities, kingdoms — is a 
demonstrative proof of the overflowing of ungodliness in every 
nation under heaven. 



THE BIBLICAL ACCOUNT OF DEPRAVITY. 

{Written in reply to Dr. John Ta>/lor''s treatise on " Original Sin,'''' in 1Y57.) 

I. 1. The fact, then, being undeniable, I would ask. How is it 
to be accounted for ? Will you resolve it into the prevalence of 
custom, and say, " Men are guided more by example than reason ? " 
It is true: they run after one another like a flock of sheep (as 
Seneca remarked long ago), JVo7i qua ewichcm est, sed qua itiir : 
" Not where they ought to go, but where others go." But I gain 
no ground by this; I am equally at a loss to account for this cus- 



94 



LIVING THOUGHTS OF JOHN WESLEY. 



torn. How is it (seeing men are reasonable creatures, and nothing 
is so agreeable to reason as virtue) that the custom of all ages and 
nations is not on the side of virtue rather than vice ? If you say, 
" This is owing to bad education, which propagates ill customs," 
I own education has an amazing force far beyond what is com- 
monly imagined. I own, too, that as bad education is found among 
Christians as ever obtained among the heathens. But I am no 
nearer still ; I am not advanced a hair's breadth toward the con- 
clusion. For how am I to account for the almost universal prev- 
alence of this bad education ? I want to know when this prevailed 
first, and how it came to prevail. How came wise and good men 
(for such they must have been before bad education commenced) 
not to train up their children in wisdom and goodness, in the 
way wherein they had been brought up themselves ! They had 
then no ill precedent before them ; how came they to make such a 
precedent? And how came all the wisdom of after ages never 
to correct that precedent ? Yon must suppose it to have been of 
ancient date. Profane history gives us a large account of universal 
wickedness, that is, universal bad education, for above two thou- 
sand years last past. Sacred history adds the account of above 
two thousand more ; in the very beginning of which (more than 
four thousand years ago) " all flesh had corrupted their ways 
before the Lord ! " or, to speak agreeably to this hypothesis, were 
A^ery corruptly educated. Now, how is this to be accounted for, 
that, in so long a tract of time, no one nation under the sun has 
been able, by wholesome laws, or by any other method, to remove 
this grievous evil, so that, their children being well educated, the 
scale might at length turn on the side of reason and virtue ? 

These are questions which I conceive will not easily be answered 
to the satisfaction of any impartial inquirer. But to bring the 
matter to a short issue: the first parents who educated their chil- 
dren in vice and folly either were wise and virtuous themselves 
or were not. If they were not their vice did not proceed from 
education; so the supposition falls to the ground: wickedness was 
antecedent to bad education. If they were Avise and virtuous, it 
cannot be supposed but they would teach their children to tread 
in the same steps. In no wise, therefore, can we account for the 
present state of mankind from example or education. 

2. Let us, then, have recourse to the oracles of God. How do 
they teach us to account for this fact, that " all flesh corrupted 
their way before God," even in the antediluvian world; that man- 
kind Avas little, if at all, less corrupt from the flood to the giving 



TEE BIBLICAL ACCOUNT OF DEPRAVITY. 



95 



of the law by Moses; that from that time till Christ came even 
God's chosen people were a " faithless and stubborn generation," 
little better, though certainly not worse, than the heathens who 
knew not God; that when Christ came both "Jews and Gentiles" 
were " all under sin, all the world was guilty before God ; " that, 
even after the Gospel had been preached in all nations, still the 
wise and virtuous were a " little flock," bearing so small a pro- 
portion to the bulk of mankind that it might yet be said, " The 
whole world lieth in wickedness ; that from that time " the mys- 
tery of iniquity " wrought even in the Church, till the Christians 
were little better than the heathens; and, lastly, that at this day "the 
whole world," whether pagan, Mohammedan, or nominally Chris- 
tian (little, indeed, is the flock which is to be excepted), again 
"lieth in wickedness," doth not "know the only true God," doth 
not love, doth not worship him as God; hath not "the mind which 
was in Christ," neither " walketh as he walked; " doth not practice 
justice, mercy, and truth, nor do to others as they would others 
should do to them; — how, I say, do the oracles of God teach us 
to account for this plain fact ? 

3. They teach us that "in Adam all die" (1 Cor. xv, 22, 
compared with Gen. ii and iii); that "by" the first "man came" 
both natural and spiritual " death ; " that " by " this " one man sin 
entered into the world, and death " in consequence of sin ; and 
that from him " death passed upon all men, in that all have sinned " 
(Rom. V, 12). 

But you aver that " no evil but temporal death came upon men 
in consequence of Adam's sin."* And this you endeavor to 
prove by considering the chief Scriptures which are supposed to 
relate thereto. 

The first you mention is Gen. ii, IV: "But of the tree of the 
knowledge of good and evil, thou shalt not eat of it ; for in the 
day that thou eatest thereof thou shalt surely die." 

On this you observe: " Death was to be the consequence of his 
disobedience. And the death here threatened can be opposed 
only to that life God gave Adam when he created him." True; 
but how are you assured that God, when he created hira, did not 
give him spiritual as well as animal life ? Now, spiritual death 
is opposed to spiritual life. And this is more than the death of 
the body. 

"But this is pure conjecture without a solid foundation, for no 



* Dr. Taylor's Doctrine of Oriqinal Sin, Part 1, to whom I address myself in what fol- 
lows. What is quoted from him, generally in his own words, is inclosed in commas. 



96 



LIVING THOUGHTS OF JOHN WESLEY. 



other life is spoken of before." Yes; there is: " the image of God 
is spoken of before. This is not, therefore, pure conjecture, but 
is grounded upon a solid foundation, upon the plain word of God. 

Allowing, then, that " Adam could understand it of no other life 
than that which he had newly received," yet would he naturally 
understand it of the life of God in his soul, as well as of the life 
of his body. 

" In this light, therefore, the sense of the threatening will stand 
thus: *Thou shalt surely die;' as if he had said, I hnve * formed 
thee of the dust of the ground, and breathed into thy nostrils the 
breath of lives;'" both of animal life and of spiritual life; and 
in both respects thou "art become a living soul." "But if thou 
eatest of the forbidden tree, thou shalt cease to be a living soul. 
For I will take from thee " the lives I have given, and thou shalt 
die spiritually, temporally, eternally. 

But " here is not one word relating to Adam's posterity. Though 
it be true, if he had died immediately upon his transgression all 
his posterity must have been extinct with him." It is true; yet 
" not one word " of it is expressed. Therefore, other consequences 
of his sin may be equally implied, though they are no more expressed 
than this. 

4. The second scripture you cite is Gen. iii, from verse 7 to 24. 

On this you observe: Here "we have some consequences of our 
first parents' sin before God judged them, some appointed by his 
judicial sentence, and some which happened after that sentence 
was pronounced." 

" Immediately upon their transgression they were seized with 
shame and fear. Guilt will always be attended with shame. And 
a state of guilt is often in Scripture expressed by being naked. 
Moses * saw that the people were naked; for Aaron had made them 
naked to their shame among their enemies' (Exod. xxxii, 25)." 
Certainly, naked does not mean guilty here; but either stripped 
of their ornaments (xxiii, 5, 6), or of their swords, or their upper 
garment. "Thy nakedness shall be uncovered, j^ea, thy shame 
shall be seen" (Isa. xlvii, 3). Here also nakedness does not mean 
guilt; but is to be taken literally, as manifestly appears from the 
words immediately preceding: "Make bare the leg, uncover the 
thigh, pass over the rivers" (verse 2). And, "blessed is he that 
watcheth, and keepeth his garments, lest he walk naked, and they 
see his shame " (Rev. xvi, 15). The plain meaning is, lest he lose 
the graces he hath received, and so be ashamed before men and 
angels. 



THE BIBLICAL A C COUNT OF DEPRA VIT7. 



97 



" Their fear is described : ' Adam and his wife hid themselves from the presence 
of the Lord God among the trees of the garden ' (Gen. iii, 8). They had no such 
fear while they were innocent ; but now they were afraid to stand before their judge." 

This is all you can discern in the Mosaic account as the conse- 
quence of our first parents' sin before God judged them. Mr. 
Hervey discerns something more. I make no apology for tran- 
scribing some of his words: 

" Adam violated the precept, and, as the nervous original expresses it, ' died the 
death.' He before possessed a life incomparably more excellent than that which the 
beasts enjoy. He possessed a divine life, consisting, according to the apostle, ' in 
knowledge, in righteousness, and true holiness.' This, which was the distinguishing 
glory of his nature, in the day that he ate the forbidden fruit was extinct. 
• " His understanding, originally enlightened with wisdom, was clouded with igno- 
rance. His heart, once warmed with heavenly love, became alienated from God his 
maker. His passions and appetites, rational and regular before, shook off the gov- 
ernment of order and reason. In a word, the whole moral frame was unhinged, 
disjointed, broken. 

" The ignorance of fallen Adam was palpable. Witness that absurd attempt to hide 
himself from the eye of Omniscience among the trees of the garden. His aver- 
sion to the all-gracious God was equally plain ; otherwise, he would never have fled 
from his Maker, but rather have hastened on the wings of desire into the place of 
the divine manifestation, 

" A strange variety of disorderly passions were evidently predominant in his breast. 
Pride ; for he refuses to acknowledge his guilt, though he cannot but own the fact. 
Ingratitude ; for he obliquely upbraids the Creator with his gift, as though it had 
been a snare rather than a blessing : ' The woman thou gavest me.' The female 
criminal acts the same unhumbled part. She neither takes shame to herself, nor 
gives glory to God, nor puts up a single petition for pardon. 

" As all these disasters ensued upon the breach of the commandment, they furnish 
us with the best key to open the meaning of the penalty annexed. They prove beyond 
any argument that spiritual death and all its consequences were comprised in the 
extent of the threatening." {Theron and Aspasio, Dial. II.) 

5. However, you say, " No other could in justice be punishable 
for that transgression which was their own act and deed only." 
If no other was justly punishable, then no other was punished for 
that transgression. But all were punished for that transgression, 
namely, with death. Therefore, all men were justly punishable 
for it. By punishment I mean suffering consequent upon sin, or 
pain inflicted because of sin preceding. Now, it is plain all man- 
kind suffer death, and that this suffering is consequent upon Adam's 
sin. Yea, and that this pain is inflicted on all men because of hi3 
sin. When, therefore, you say, " Death does descend to us in con- 
sequence of his transgression," you allow the point we contend 
for, and are very welcome to add, " Yet it is not a punishment for 
his sin." You allow the thing. Call it by what name you please. 



98 



LIVING THOUGHTS OF JOHN WESLEY. 



But you say, " Punishment always connotes guilt." It always 
connotes sin and suffering, and here are both. Adam sinned, his 
posterity suffer, and that in consequence of his sin. 

But you think, "sufferings are benefits to us." Doubtless; but 
this does not hinder their being punishments. The pain I suffer 
as a punishment for my own sins may be a benefit to me, but it 
is a punishment nevertheless. 

But " as they two only were guilty of the first sin, so no other 
but they two only could be conscious of it as their sin." No 
other could be conscious of it as their sin in the same sense as 
Adam and Eve were; and yet others may "charge it upon them- 
selves " in a different sense, so as to judge themselves " children 
of wrath " on that account. 

To sum up this point in Dr. Jennings's words: "If there be any thing in this 
argument, that Adam's posterity could not be justly punishable for his trangressions, 
because it was his personal act and not theirs, it must prove universally that it is 
unjust to punish the posterity of any man for his personal crimes. And yet most 
certain it is that God has in other cases actually punished men's sins on their 
posterity. Thus the posterity of Canaan, the son of Ham, is punished with slavery 
for his sin (Gen. ix, 25, 27). Noah pronounced the curse under a divine afflatus, 
and God confirmed it by his providence. So we do, in fact, suffer for Adam's sin, 
and that, too, by the sentence inflicted on our first parents. We suffer death in 
consequence of their transgression. Therefore, we are, in some sense, guilty of their 
sin. I would ask. What is guilt but an obligation to suffer punishment for sin ? 
Now, since we suffer the same penal evil which God threatened to, and inflicted on, 
Adam for his sin, and since it is allowed we suffer this for Adam's sin, and that by 
the sentence of God, appointing all men to die because Adam sinned, is not the con- 
sequence evident ? Therefore we are all some way guilty of Adam's sin." {Jennings's 
Vindication.) 

6. *' The consequences appointed by the judicial sentence of God are found in that 
pronounced on the serpent, or the woman, or the man." 

" The serpent is cursed (Gen. iii, 14, 15). And those words in the fifteenth verse : 
' I will put enmity between thee and the woman, and between thy seed and her seed ; 
he ' (so the Hebrew) ' shall bruise thy head, and thou shalt bruise his heel,' imply 
that God would appoint his only begotten Son to maintain a kingdom in the world 
opposite to the kingdom of Satan, till he should be born of a woman, and, by his 
doctrine, example, obedience, and death, give the last stroke, by way of moral means, 
to the power and works of the devil." 

I do not understand that expression, " By way of moral means." 
What I understand from the whole tenor of Scripture is, that the 
eternal, almighty Son of God, "who is over all, God blessed for- 
ever," having reconciled us to God by his blood, creates us anew 
by his Spirit, and reigns till he hath destroyed all the works of 
the devil. 

"Sentence is passed upon the woman (verse IC), that she should 



THE BIBLICAL ACCOUNT OF DEPRA VITT. 



99 



bring fortli children with more ])ain and hazard than otherwise 
she would have done." How? With "more pain and hazard" 
than otherwise she would have done ! Would she otherwise have 
had any pain at all? or have brought forth children with any 
hazard ? Hazard of what ? Certainly not of death. I cannot 
comprehend this. 

" Lastly, the sentence upon man (verses lY-19) first affects the earth, and then 
denounces death upon himself. 

"After sentence pronounced, God, having clothed Adam and Eve, drove them 
out of Paradise." 

Here, "observe (1), A curse is pronounced on the serpent and 
on the ground, but no curse upon the woman and the man." 
But a curse fell upon them in that very moment wherein they 
transgressed the law of God. For, " cursed is every one that 
continueth not in all things which are " contained " in the law to 
do them." Yainly, therefore, do you subjoin, " Though they are 
subjected to sorrow, labor, and death, these are not inflicted under 
the notion of a curse." Surely they are; as the several branches 
of that curse which he had already incurred; and which had already 
not only " darkened and weakened his rational powers," but dis- 
ordered his whole soul. 

" Observe (2), Here is not one word of any other death, but the 
dissolution of the body." Nor was it needful. He felt in him- 
self that spiritual death which is the prelude of death everlasting. 
"But the words, 'Dust tliou art, and unto dust shalt thou return,' 
restrain this death to this dissolution alone." " This dissolution 
alone " is expressed in those words. But how does it appear 
thsit -nothing move \s implied P The direct contrary appears from 
your own assertions; for if these words refer clearly to those, 
"And the Lord God formed man out of the dust of the ground, 
and breathed into his nostrils the breath of life," and if "the 
judicial act of condemnation clearly implieth the depriving him 
of that life which God then breathed into him," it undeniably 
follows that this judicial act implieth a deprivation of sj)iritual 
life as well as temporal, seeing God breathed into him both one 
and the other, in order to his becoming "a living soul." 

It remains that the death expressed in the original threatening, 
and im])lied in the sentence [)ronounced upon man, includes all 
evils which coukl befall his soul and body, death temporal, , spirit- 
ual, and etern?!. 



lOO 



LIVING THOUGHTS OF JOHN WESLEY. 



THE TRANSMISSION OF SIN. 

{Reply to Dr. Taylor^ continued^ 1*757.) 

Before I say any thing on this head I must premise that 
there are a thousand circumstances relating to it, concerning 
which I can form no conception at all, but am utterly in the 
dark. I know not how my body was fashioned in the womb, 
or when or how my soul was united to it; and it is far easier, in 
speaking on so abstruse a subject, to pull down than to build up. 
I can easily object to any hypothesis which is advanced; but I 
cannot easily defend any. 

And if you ask me how, in what determinate manner, sin is 
propagated, how it is transmitted from father to son, I answer 
plainly, I cannot tell; no more than I can tell how man is propa- 
gated, how a body is transmitted from father to son. I know 
both the one and the other fact, but I can account for neither. 

Thus much, however, is plain, that " God is the maker of every 
man who comes into the world." For it is God alone who gives 
man power to propagate his species. Or, rather, it is God himself 
who does the work by man as an instrument — man (as you 
observed before) having no other part in producing man than 
the oak has in producing an acorn. God is really the producer 
of every man, every animal, every vegetable in the world, as he 
is the true, 2)Timum mobile [first mover], the spring of all motion 
throughout the universe. So far we agree. But when you sub- 
sume, " If it be the power of God whereby a sinful species is 
propagated, whereby a sinful father begets a sinful son, then 
God is the author of sin; that sinfulness is chargeable upon him." 
Here we divide. I cannot allow the consequence ; because the 
same argument would make God chargeable with all the sinful 
actions of men. For it is the j)ower of God whereby the mur- 
derer lifts up his arm, whereby the adulterer perpetrates his 
wickedness, full as much as it is his power whereby an acorn pro- 
duces an oak, or a father a son. But does it follow that God is 
chargeable with the sin ? You know it does not follow. The 
power of God, vulgarly termed nature, acts from age to age 
under its fixed rules. Yet he who this moment supplies tlie 
power by which a sinful action is committed is not chargeable 
with the sinfulness of that action. In like manner it is the 
power of God which, from age to age, continues the human 
species. Yet he who this moment supplies the power whereby a 



THE TRANSMISSION OF SIN. 



lOl 



single nature is propagated (according to the fixed rules estab- 
lished in the lower world) is not chargeable with the sinfulness 
of that nature. This distinction you must allow, as was ob- 
served before, or charge God with all the sin committed under 
heaven. And this general answer may suffice any sincere and 
modest inquirer, without entangling himself in those minute par- 
ticulars which are beyond the reach of human understanding. 

" But does not God create the nature of every man that comes 
into the world ? " He does not, in the proper sense of the word, 
create. The Scripture plainly affirms the contrary: "On the 
seventh day he rested from all his work which God created and 
made " (Gen. ii, 2, 3). " The works " which God created 
" were finished from the foundation of the world." And as soon 
as they were finished "God ceased from his w^ork" (Heb. iv, 3, 
10) — namely, from his work of creating. He, therefore, now (not 
creates, but) produces the body of every man in the same man- 
ner as he produces the oak, only by supplying the power 
whereby one creature begets another, according to w^hat we 
term the laws of nature. In a higher sense he is the creator of 
all souls. But how or when he does or did create them, I cannot 
tell; neither can 1 give any account how or when he unites them 
to the body. Likewise, how we are conceived in sin, I know not; 
but I know that we are so conceived. God hnth said it; and I 
know he will be "justified in his saying, and clear when he is 
judged." 

It is certain that God is the Maker of every man; but it is 
neither certain nor true, as you say, tliat he " makes every man 
in the womb, both soul and body, as immediately as he made 
Adam," and that, therefore, " every man comes out of the hands 
of God as properly as Adam did." To interpret any Scriptures 
as affirming this is to make them flatly contradict olher Script- 
ures. God made Adam by immediate creation; he does not so 
make every man, nor any man beside him. Adam came directly 
out of the hands of God without the intervention of any creature. 
Does every man thus come out of the hands of God ? Do no 
creatures now intervene ? 

" But if God produces the nature of every man in the womb, 
he must produce it with all the qualities which belong to that 
nature, as it is then and so produced." So, if God produces the 
action of every man in the world, he must produce it with all 
the qualities which belong lo that action, as it is then and so pro- 
duced. " For it is impossible God should produce our nature 



102 



LIYIXG THOUGHTS OF JOHN WESLEY. 



and not produce the qualities it has when produced." For it is 
impossible God should produce an action, and yet not produce 
the qualities it has when produced. "No substance can be made 
without some qualities, and it must necessarily, as soon as it is 
made, have those qualities which the Maker gives it, and no 
other." No action can be j)roduced without some qualities, and 
it must necessarily, as soon as it is produced, have those qualities 
which the producer gives it, and no other. You see what this 
argument would prove, if it proved any thing at all. 

We will trace it a little farther: "If God produces the nature 
of every man in the womb, with all its qualities, then, wliatever 
those qualities are, they are the will and the work of God." So 
if God produces the action of every man in the world, with all its 
qualities, then, whatever those qualities are, they are the will and 
the work of God. Surely, no. God does (in the sense above ex- 
plained) produce the action which is sinful; and yet (whether I 
can account for it or no) the sinfulness of it is not his will or 
work. He does also produce the nature which is sinful (he sup- 
plies the power by which it is produced); and yet (whether I can 
account for this or no) the sinfulness of it is not his will or Avoi'k. 
I am as sure of this as I am that there is a God ; and yet impene- 
trable darkness rests on the subject. Yet I am conscious my un- 
derstanding can no more fathom this deep than reconcile man's 
free wall with the foreknowledge of God. 

" Consequently, those qualities cannot be sinful." This conse- 
quence cannot hold in one case, unless it holds in botli;" but if i-t 
does, there can be no sin in the universe. 

However, you go on: "It is highly dishonorable to God to 
suppose he is displeased at us for what he himself has infused 
into our nature." It is not allowed that he has " infused sin into 
our nature," no more than that he infuses sin into our actions, 
though it is his power which produces both our actions and 
nature. 

I am aware of the distinction that man's free will is concerned 
in the one case but not tlie other, and that on this account God 
cannot be charged with the sinfulness of human actions; but this 
does by no means remove the difficulty. For, 1. Does not God 
know what the murderer or adulterer is about to do ? wliat use 
he will make of that power to act which he cannot have but 
from God ? 2. Does he not at the instant supply him wiili that 
power wlicreby the sinful action is done ? God, therefore, pro- 
duces the action which is sinful. It is his work and his will (for 



THE TRANSMISSION OF SIN. 



103 



he works nothing but what he wills), and yet the sinfulness of 
the action is neither his work nor will. 

" But can those passions or propensities be sinful which are 
neither caused nor consented to by me ? " I answer, spite, envy, 
and those other passions and tempers which are manifestly dis- 
cernible, even in little children, are certainly not virtuous, not 
morally good, whether you term them sinful or not; and it is as 
certain these exist before they are consented to, much less caused, 
by those that feel them. But sin, if it is unavoidable, is no 
sin." Whether you term it sin or not, it is contrary to the nat- 
ure of God, and a transgression of his holy and good law. 

" But a natural moral evil is a contradiction, for if it be natu- 
ral it cannot be moral." That tempers contrary to the nature 
and the law of God are natural is a point of daily experience, 
but if you do not choose to call these morally evil, call them 
what you please. All I aver is that such tempers do exist in us 
antecedent to our choice. 

" But if the actual sins of men proceed from a corrupt nature 
they are unavoidable, and consequently no sins at all." Actual 
sins may proceed from a corrupt nature and yet not be unavoid- 
able ; but if actions contrary to the nature of God were unavoida- 
ble it would not follow that they were innocent. 

To the question, " How comes it to pass that our passions and 
appetites are now so irregular and strong that not one person 
has resisted them so as to keep himself pure and innocent ? " you 
answer by another question, " Hoav came Adam not to keep him- 
self pure and innocent ? " There is no parity between the one 
case and the other. I can account for any one man's committing 
sin, supposing him to be naturally upright, as easily as for 
Adam's committing it. Any one person, as well as Adam, 
though naturally inclined to neither, might choose either good 
or evil; and on this supposition he would be as likely to choose 
one as the other. But the case is extremely different if you 
place Adam on one side and all mankind on the other. It is 
true, the nature of sin is not altered by its being general." But 
the case is very widely altered. On this or that man it may 
" come just as it came upon Adam, by his own choice and com- 
pliance with temptation." But how comes it that all men uncler 
the sun should choose evil rather than good ? How came all the 
chiklren of Adam, from the beginning of the world till now, to 
comply with temptation? How is it that, in all ages, the scale 
has turned the wrong way with regard to every man born into 



104 



LIVING THOUGHTS OF JOHN WESLEY. 



the world ? Can you see no difficulty in this ? And can you find 
any way to solve that difficulty, but to say with the psalmist, 
we were " shapen in iniquity, and in sin did our mothers con- 
ceive " us ? 



OF ORIGINAL RIGHTEOUSNESS. 

{Reply to Dr. Taylor^ continued^ 1757.) 

" Original righteousness is said to be ' that moral rectitude in which Adam was 
created. His reason was clear, and sense, appetite, and passion were subject to it. 
His judgment was uncorrupted, and his will had a constant propensity to holiness. 
He had a supreme love to his Creator, a fear of offending him, and a readiness to 
do his will.' When Adam sinned he lost this moral rectitude, this image of God 
in which he was created ; in consequence of which all his posterity come into the 
world destitute of that image." — Dr. Taylor. 

In order to remove this mistake, you reconsider some of the 
texts on which it is grounded. " Lie not one to another, seeing 
ye have put off the old man with his deeds; and have put on the 
new man, which is renewed in knowledge after the image of him 
that created him" (Col. iii, 9, 10). "That ye put off concern- 
ing the former conversation the old man, which is corrupt accord- 
ing to the deceitful lusts; and be renewed in the spirit of your 
mind; and that ye put on the new man, which after God is created 
in righteousness and true hohness " (Eph. iv, 22-24.) 

On this, you affirm, " * The old ' and * new man,' here, do not 
signify a course of life, but the * old man ' signifies the heathen, 
the * new man ' the Christian profession." 

This you prove, 1. From Eph. ii, 15: "Christ abolished the 
enmity, to make (or create) in himself of twain one new man." 
Does this only mean one new profession ? It evidently means 
one Church, both of Jews and Gentiles. 

You prove it, 2. From Col. iii, 8-12, where "the apostle tells 
the Colossian Christians that ' now ' they were obliged to ' put 
off anger,' and ' to put on bowels of mercies ; ' to admit the 
Christian spirit into their hearts, and to practise Christian duties; 
lor this reason, because they *had put off the old man,' and *had 
put on the new.' This shows * the new man ' was something they 
might have *put on,' and yet be defective in personal internal 
lioliness." True; defective so far as still to want more — more 
"bowels of mercies, meekness, long-suffering." But this does 
not show that the "new man" does not mean the princi|)le both 
of internal and externnl holiness. The conseiousnois of havinj? 



OF ORIGINAL RIGHTEOUSKESS. 



105 



received this is a strong motive both to depart from evil and to 
labor after a continual increase of every holy and heavenly 
temper; therefore, here likewise, "the putting off the old and the 
putting on the new man" does not mean an outward profession, 
but a real, inward change, a renewal of soul " in righteousness 
and true holiness." 

You prove it, 3. From Eph. iv, 22, 24: "Here," you say, "he 
considers * the putting off the old ' and * putting on the new man ' 
as a duty. They had done it by profession, and therefore were 
obliged to do it effectually." They had done it effectually. So 
the whole tenor of the apostle's words implies: "Ye have not 
so learned Christ ; if so be," rather seeing that, " ye have been 
taught by him, that ye put off the old man, and be renewed in 
the spirit of your mind, and that ye put on the new man, which 
after God is created in righteousness and true holiness " (Eph. iv, 
20-24). The apostle here manifestly speaks, not of a lesson they 
had not learned, but of one which God had taught them already; 
and thence exhorts them to walk worthy of the blessing they had 
received, to be " holy in all manner of conversation." 

But you say, 4. " ^ The putting on the new man ' is one thing, 
and *the creating him' is another. He must first be created, and 
then put on." No ; he is created and put on at the same time ; 
the former word more directly referring to God, who creates, the 
latter to man, who is created. " But God," you say, " ' created 
the new man,' when he erected the gospel dispensation, as 
appears from Eph. ii, 15, 19-22," I answer: (1) If those latter 
verses are explanatory of that expression, " one new man," in the 
fifteenth, then it does not mean one outward profession, but the 
one Church of living believers in Christ, (2) The expression in 
the fifteenth verse is not the same with that we are now con- 
sidering. Keither is the meaning of that and this expression the 
same: " One new man means one Church, and nothing else ;" "the 
new man" means quite another thing, the work of God in every 
individual believer. 

You say, 5. " * The old man and the new,' and the * new man's 
being renewed and created,' and the * renewing ' of the Ephe- 
sians, all refer, not to any corruption of nature, but to their late 
wicked life." What? Does their being "renewed in the spirit 
of their mind " refer only to their wicked life ? If you had not 
affirmed this I should really wonder at your affirming quickly 
after, "In all other places of Scripture, except 2 Cor. iv, IG, 're- 
newing' relates only to a vicious course of lifej" seeing you 



106 



LIVING THOUGHTS OF JOHN WESLEY. 



immediately confute yourself by both the following citations: 
" Be not conformed to this world, but be ye transformed by the 
renewal of your mind" (Rom. xii, 2), unless the mind be only 
another expression for "a vicious course of life:" "We our- 
selves also were sometimes foolish, disobedient, deceived, serving 
divers lusts and pleasures ; living in malice and envy, hateful, 
and hating one another" (Tit. iii, 3-5). Do these words imply 
nothing but " a vicious course of life ? no inward corruption at 
all ? " " ' But after that the loving-kindness and love of God our 
Saviour toward man appeared ; he saved us by the renewing of 
the Holy Ghost.' " From what ? from a vicious course of life 
only ? Kay, but from " foolishness " of heart also, from error, 
from malice, hatred, envy, evil desire, all which are inward cor- 
ruptions. 

You add : " From all this we may gather that ' God's creating 
a new man after his own image in lighteousness and true holi- 
ness ' means his erecting the Christian Church with a view to 
promote righteousness and holiness among men. For * we are 
God's workmanship, created in Christ Jesus unto good works.' '* 
Surely, you do not cite this verse also to prove that the "renew- 
ing of our mind " implies no inward change ! It must be some- 
thing more than an outward profession, or the reforming a vicious 
course of life, by reason of which we are said to be " God's work- 
manship, created anew in Christ Jesus." 

These texts, therefore, do manifestly refer to personal, internal 
holiness ; and clearly prove tliat this is the chief part of that 
" image of God " in which man was originally created. 

The other text which you reconsider is Eccl. vii, 29: "God 
hath made man upright ; but they have sought out many inven- 
tions." But this, you say, does not mean that God made man 
righteous, but that he made him right, as having those powers, 
means, and encouragements by a due use of which he may be- 
come righteous. In order to prove that this is the true meaning 
of the words, you affirm, 1. " That man here is not to be under- 
stood of Adam, but of all mankind." This cannot be granted 
without lull proof. You affirm, 2. " This appears from the latter 
part of the sentence: ' They sought out many inventions.' " Adam 
and Eve did so in and after their fall. This, therefore, proves 
nothing. You affirm, 3. "The word jas/tar" (which we trans- 
late iq^right) " does not always imply uprightness or righteous- 
ness." But this is its ])roper meaning, as will appear to any who 
seriously considers the following texts : (1) " When thou shalt do 



OF OIUGINAL RIGHTEOUSNESS. 



107 



that which is right in the sight of the Lord " (Deut. xii, 25). It 
is taken in the very same sense, verse 28; xiii, 18, and xxi, 9. In 
all these texts it undeniably implies morally good, or righteous. 

(2) "A God of truth and without iniquity; just and right is he" 
(Deut. xxxii, 4). "Good and upright is the Lord" (Psa. xxv, 8). 

(3) " The word of the Lord is right " (Psa. xxxiii, 4). " The ways 
of the Lord are right" (Hos. xiv, 9). (4) "Be glad and rejoice, 
ye righteous" (Psa. xxxii, 11). "Rejoice in the Lord, O ye 
righteous" (Psa. xxxiii, 1). In the very same sense it occurs in 
numberless places. As the word is therefore properly applied to 
God himself, to his word, his providences, and his people (in all 
w^hich cases it must necessarily mean righteous), we cannot lightly 
depart from this its proper signification. 

But you think there is a necessity of departing from it here; 
because " to say God created Adam righteous is to affirm a con- 
tradiction, or what is inconsistent with the very nature of right- 
eousness. For a righteousness wrought in him without his knowl- 
edge or consent would have been no righteousness at all." You 
may call it by any name you like better. But we must use the 
old name still; as being persuaded that the love of God, govern- 
ing the senses, appetites, and passions, however or whenever it is 
wrought in the soul, is true, essential righteousness. 

Nay, " righteousness is right action." Indeed, it is not. Here 
(as we said before) is your fundamental mistake. It is a right 
state of mind, which differs from right action as the cause does 
from the effect. Righteousness is, properly and directly, a right 
temper or disposition of mind, or a complex of all right tempers. 

For want of observing this you say, " Adam could not act be- 
fore he was created. Therefore, he must exist and use his intel- 
lectual powers before he could be righteous." " But, according 
to this reasoning," as Dr. Jennings observes, "Christ could not 
be righteous at his birth." You answer, " He existed before he 
was made flesh." I reply. He did — as God. But the man Christ 
Jesus did not. Neither, therefore, did he use his intellectual 
powers. According to your reasoning, then, the man Christ Jesus 
could not be righteous at his birth. 

The doctor adds: "Nay, according to this reasoning God could 
not be righteous from eternity ; because he must exist before he 
was righteous." [Jennings^ s Vindication.) You answer: "My 
reasoning would hold even with respect to God, were it true that 
he ever did begin to exist. But neither the existence nor the 
holiness of God was prior to each other." [7\iglor's i:^uppUr,ienty 



108 



LIVING THOUGHTS OF JOHN WESLEY. 



p. 162.) Nay, but if his existence was not prior to his holiness, 
if he did not exist before he was holy, your assertion that every 
being must exist before it is righteous is not true. 

Besides (to pursue your reason a little farther), if " God did 
always exist," yet, unless you can prove that he always acted, it 
will not clear your argument. For, let him exist millions of ages, 
he could not be righteous (according to your maxim) before he 
acted right. 

One word more on this article: you say, "My reasoning would 
hold good, even with respect to God, were it true that he ever did 
begin to exist." Then I ask concerning the Son of God, did he 
ever begin to exist ? If he did not, he is the one, eternal God 
(for there cannot be two eternals) ;« if he did, and your reasoning 
hold good, when he began to exist he was not righteous. 

" But St. John saith, * He that doeth righteousness is righteous.' " 
Yes, it appears he is, by his doing or practicing " righteousness." 
" But where doth the Scripture speak one word of a righteous- 
ness infused into us ?" Where it speaks of " the love of God " 
(the essence of righteousness) " shed abroad in our hearts." 

And cannot God, by his almighty power, infuse any good tem- 
pers into us ? You answer, " No ; no being whatever can do for 
us that which cannot be at all if it be not our own choice, and 
the effect of our own industry and exercise. But all good tem- 
pers are the effect of our own industry and exercise; otherwise 
they cannot be at all." 

Nay, then, it is certain they cannot be at all. For neither low- 
liness, meekness, long-suffering, nor any other good temper, can 
ever be the effect of my own industry and exercise. But I verily 
believe they may be the effect of God's Spirit, working in me 
whatsoever pleaseth him. See Isa. xxvi, 12. 

You add: "The thing cannot exist unless we choose; because 
our choosing to do what is right is the very thing which is to 
exist." No ; the thing which is to exist is a right state of mind. 
And it is certain God can give this to any creature at the very 
first moment of its existence. Nay, it may be questioned whether 
God can create an intelligent being in any other state. 

" But a habit is gained by repeated acts. Therefore, habits of 
righteousness could not be created in man." Mere playing upon 
words ! He could be, he was, created full of love. Now, whether 
you call this a habit or no it is the sum of all righteousness. 

"But this love is either under the government of my will, or 
it is not." It is. The love of God which Adaiu enjoyed was 



OF ORIGMAL RIGHTEOUSNESS. 



109 



under the government of his will. " But if so, it could be right- 
eous only so far as applied to right action in heart and life." 
Stop here. The love of God is righteousness the moment it 
exists in any soul ; and it must exist before it can be applied to 
action. Accordingly, it was righteousness in Adam the moment 
he was created. And yet he had a power either to follow the 
dictates of that love (in which case his righteousness would have 
endured forever) or to act contrary thereto; but love was right- 
eousness still, though it was not irresistible. 

" I might add Adam's inclination to sin (for he could not sin without a sinful in- 
clination) must be so strong as to overcome his (supposed) inbred propensity to 
holiness ; and so malignant as to expel that principle at once and totally. Conse- 
quently, the supposed original righteousness was consistent with a sinful propen- 
sity, vastly stronger and more malignant than ever was or can be in any of his 
posterity ; who cannot sin against such resistance, or with such dreadful conse- 
quences. Thus, original righteousness in Adam proves far worse than original sin 
in his posterity." — Dr. Taylor. 

I have set down your argument at large, that it may appear in 
its full strength. Now, let us view it more closely: "Adam could 
not sin without a sinful inclination." The sentence is ambiguous. 
Either it may mean, " Adam could not choose ill without some 
sinful temper preceding," and in this sense it is false, or "he 
could not commit outward sin without first inclining, that is, 
choosing, so to do." (2) " This his sinful inclination (or temper) 
was so strong as to overcome his inbred propensity to holiness." 
It was not any sinful inclination (in this sense) which overcame 
his propensity to holiness; but strong temptation from without: 
how strong we know not, and the circumstances of it we know 
not. (3) " This his sinful inclination was so malignant as to expel 
that principle at once and totally." Not by any sinful inclina- 
tion, but by yielding to temptation, he did lose the love and 
image of God. But that this was totally and at once we have 
no authority to affirm. (4) " Consequently, original righteousness 
in Adam was consistent with a sinful propensity, vastly stronger 
and more malignant than ever was or can be in any of his pos- 
terity." It was consistent with no sinful propensity at all, but 
barely with a power of yielding to temptation. It declined in 
the same proportion, and by the same degrees, as he did actually 
yield to this. And when he had yielded entirely and eaten the 
fruit, original righteousness was no more. Therefore, the fifth 
proposition, "Thus original righteousness proves to be far worse 
than original sin," is flourish. What a figure does this fair argu- 
ment make, now it is turned inside out ! 



1 lO 



LIVING THOUGHTS OF JOHN WESLEY. 



From all this it may appear that the doctrine of original right- 
eousness (as well as that of original sin) hath a firm foundation 
in Scripture, as well as in the attributes of a Avise, holy, and 
gracious God. 

As you do not offer any new argument in your conclusion, T 
need not spend any time upon it. 

You subjoin remarks on Dr.Watts's additions to his book. Some 
of these deserve a serious consideration : 

1. Either the new-created man loved God supremely or not. If he did not, he 
was not innocent ; since the very law and light of nature require such a love to 
God. If he did, he stood disposed for every act of obedience. And this is true 
holiness of heart. 

You answer (in many words), " The new-created man did not 
love God supremely. For, before he could love God, the powers 
of his mind must have been quite finished and actually exercised." 
And, doubtless, the very moment he was created they were quite 
finished, and actually exercised, too. For man was not gradually 
formed by God as a statue is by a human artificer; but " He 
spake the word, and they were made; he commanded, and they 
Avere created." And as lio^ht and heat were not subsequent to 
the creation of the sun, but began to exist with it, so that the 
moment it existed it shone, so spiritual light and lieat, knowl- 
edge and love, were not subsequent to the creation of man, but 
they began to exist together with him. The moment he existed 
he knew and loved. 

2. If the new-mado creature had not a propensity to love and obey God, but was 
in a state of mere indifference to good or evil, then his being put into such a union 
with flesh and blood, among a thousand temptations, would have been an over- 
balance on the side of vice. But our reason can never suppose that God, the wise, 
just, and good, would have placed a new-made creature in such a situation. 

This argument cannot be answered, unless it can be showed 
either (1) that in such a situation there would not have been 
an overbalance on the side of vice, or (2) that to place a new- 
made creature in a situation where there was such an overbalance 
was consistent with the wisdom, justice, and goodness of God. 

But, instead of showing, or even attempting to show, this, joii 
feebly say, " I do not think the reason of man by any means 
sufficient to direct God in what state to make moral agents." 
(O, that you had always thought so ! IIoav much vain, yea, mis- 
chievous, reasoning had then been spared !) " But, however 
Adam's propensities and temptations were balanced, he had free- 
dom to choose evil as well fis good." He had. But this is no 



OF ORWmAL RIGHTEOUSNESS, 



111 



answer to the argument, which, like the former, remains in its 
full force. How could a wise, just, and good God place his 
creature in such a state as that the scale of evil should prej3on- 
derate ? Although it be allowed, he is, in a measure, free still; 
the other scale does not " fly up and kick the beam." 

3. Notwithstanding all the cavils which have been raised, yet if those two texts 
(Eph. iv, 24 ; Col. iii, 10) are considered together their obvious meaning will strike 
an honest and unbiased reader : the new man, or the principle of true religion in 
the heart, is created by God after his moral image, in that righteousness and true 
holiness wherein man was first created. 

You answer, *' I have endeavored to prove the contrary, and he 
does not offer to point out any one mistake in my interpretations." 
I have pointed out more than one. 

4. If these are the qualifications with which such a new-made creature should be 
endued, and these the circumstances wherein, from the wisdom, justice, and good- 
ness of God, we should expect him to be situated, then, by a careful survey of 
what man is now, compared with what he should be, we may easily determine 
whether man is at present such a creature as the great and blessed God made him 
at first. 

You answer in abundance of words, the sum of which is this: 
" Our circumstances are, on the whole, far better than Adam's 
were ; for he was under that severe law, * Transgress and die.' " 
He was so; but this does not prove the point still. Balancing 
this single disadvantage (if such it was, for even that may be 
disputed) with the numerous advantages he was possessed of, 
with the holiness and happiness which he enjoyed, and might 
have enjoyed forever, it does by no means appear that the pres- 
ent circumstances of mankind in general are better than Adam's 
were. 

5. God did not give Noah dominion over the brute creatures in so ample a man- 
ner as he did to Adam. Fear, indeed, fell on the brutes ; but this does not suffi- 
ciently preserve man from their outrage. In the innocent state no man would have 
been poisoned or torn by serpents or lions as now. 

You answer: "The second grant runs, * The fear of you and 
the dread of you shall be upon every beast of the field, and upon 
every fowl of the air, and upon all that moves on the earth, and 
upon all the fishes of the sea ; into your hands they are delivered. 
Every moving thing that liveth shall be meat for you : even as 
the green herb I have given you all things.' Now, this grant is 
more extensive than the first." It is as to food, but not as to do- 
minion. The liberty of eating an animal does not necessarily 
imply any dominion over it at all. "But the *fear ' and * dread ' 



1 12 



LIVING THOUGHTS OF JOHN WESLEY. 



of every beast are the effects of dominion in man and the sub- 
jection in brutes." Nay, neither does fear necessarily imply do- 
minion. I may fear what has not dominion over me, and what I 
am not subject to. And those animals may fear me, over which, 
nevertheless, I have not dominion, neither are they subject to me. 
I fear every viper, yea, every poisonous spider, and they fear me; 
yet neither has dominion over the other. Fear, therefore, and 
dread may be in a high degree ; and yet no dominion at all. But 
they' are " ' all delivered into our hands ? ' " Yes ; " for meat;" as 
the very next words explain that expression. Whatever, there- 
fore, it may " import in other Scriptures," the meaning of it here 
is plain and certain. 

6. Would God have exposed the pure and innocent works of his hands to such 
unavoidable perils and miseries as arise from bears, tigers, serpents, precipices, vol- 
canoes, etc. ? 

You answer: "He did expose innocent Adam to a peril and 
misery greater than all these put together, even to a tempting 
devil." I reply, (1) This did not imply any unavoidable misery 
at all. (2) It implied no more peril than God saw was needful, 
as a test of his obedience. Therefore, this is no parallel case ; so 
this argument also stands unanswered. 

7. It has been said, indeed, " If Adam fell into sin though he was innocent, then 
among a million of creatures every one might sin, though he was as innocent as 
Adam." I answer, There is a possibility of the event, but the improbability of it is 
as a million to one. I prove it thus : if a million of creatures were made in an 
equal probability to stand or fall, and if all the numbers, from one to one million 
inclusively, were set in a rank, it is plainly a million to one that just any single 
proposed number of this multitude should fall. Now, the total sum is one of these 
numbers, that is, the last of them. Consequently, it is a million to one against 
the supposition that the whole number of men should fall. And this argument will 
grow still ten thousand times stronger if we suppose ten thousand millions to have 
lived since the creation. 

Your argument stood thus: " If we cannot infer from Adam's 
transgression that his nature was originally corrupt, neither can 
we infer from the transgressions of all mankind that their nature 
is originally corrupt." It is answered, If a million of creatures 
were made in an equal probability to stand or fall, it is a million 
to one they shoidd not all fall. You reply, " This is no answer 
to my argument." Surely it is; and a direct answer. That one 
man sinned does not prove he had a corrupt nature. Why ? Be- 
cause (supposing him free to choose good or evil), it was as prob- 
able he should sin as not, there being no odds on one side or the 
other. But that all men should sin does not prove they have a 



OF ORIGINAL RIGHTEOUSNESS. 



1 13 



corrupt nature; because it is not as probable that all men should 
sin as that one man should — the odds against it being as a million, 
or rather ten thousand millions, to one. Either, therefore, we 
must allow that mankind are more inclined to evil than to good, 
or we must maintain a supposition so highly improbable as comes 
very near a flat impossibility. 

And thus much you yourself cannot but allow: "The reason^ 
ing may hold good where all circumstances agree to make the 
probability equal with regard to every individual in this sup- 
posed million." And how can the probability be other than 
equal, if every individual be as wise and as good as Adam? 

But be it equal or no," you say, " the case is not to be esti- 
mated by the laws of equal probability, but of infection. For 
when sin is once entered into a body of men it goes on, not ac- 
cording to the laws of chance " (is this precisely the same with 
equal probability?), "but the laws, as I may say, of infection." 
But how came sin to enter into a body of men? That is the 
very question. Supposing, first, a body of sinners, sin "may 
assume the nature of a contagion." But the difficulty lies 
against supposing any body of sinners at all. You say, indeed, 
"One sinner produces another, as the serpent drew in Eve: the 
first sin and sinner being like a * little leaven which leavens 
the whole lump.' " All this I can understand, supposing our 
nature is inclined to evil. But if not, why does not one good 
man produce another, as naturally as one sinner produces an- 
other ? And why does not righteousness spread as fast and as 
wide among mankind as wickedness ? Why does not this " leaven 
leaven the whole lump " as frequently, as readily, and as thor- 
oughly as the other ? These laws of infection, so called, will 
therefore stand you in no stead. For, to bring the matter still 
more to a point, suppose Adam and Eve newly infected by sin; 
they had then none to infect, having no child. Afterward they 
repented, and found mercy. Then Cain was born. Now, surely, 
neither Adam nor Eve would infect him, having suifered so se- 
verely for their own sin ; which, therefore, they must needs guard 
him against. How, then, came he to be a sinner ? " O, by his 
own choice; as Seth was righteous." Well, afterward, both wicked 
Cain and good Seth begat sons and daughters. 

Now, was it not just as probable one should infect his children 
with goodness as the other with wickedness ? How came, then, 
Cain to transmit vice any more than Seth to transmit virtue ? If 
you say, " Seth did transmit virtue ; his posterity was virtuous 
8 



114 LIVING THOUGHTS OF JOHN WESLEY. 

until they mixed with the vicious offspring of Cain," I answer, 
(1) How does that appear ? How do you prove that all the pos- 
terity of Seth were virtuous? But (2) if they were, why did 
not this mixture amend the vicious rather than corrupt the vir- 
tuous ? If our nature is equally inclined to virtue and vice, vice 
is no more contagious than virtue. How, then, came it totally to 
prevail over virtue, so that " all flesh had corrupted themselves 
before the Lord ? " Contagion and infection are nothing to the 
purpose; seeing they might propagate good as well as evil. 

Let us go one step farther. Eight persons only were saved 
from the general deluge. We have reason to believe four, at 
least, of these were persons truly virtuous. 

How, then, came vice to have a majority again among the 
new inhabitants of the earth ? Had the nature of man been in- 
clined to neither, virtue must certainly have had as many vota- 
ries as vice. Nay, suppose man a reasonable creature, and sup- 
posing virtue to be agreeable to the highest reason, according to 
all the rules of probability the majority of mankind must in 
every age have been on the side of virtue. 

8. Some have reckoned up a large catalogue of the instances of divine goodness, 
and would make this as evident a proof that mankind stands in the favor of God, 
as all the other instances are of a universal degeneracy of man and the anger of 
God against them. But it is easy to reply. The goodness of God may incline him 
to bestow a thousand bounties upon criminals ; but his justice and goodness will not 
suffer him to inflict misery in such a universal manner where there has been no sin 
to deserve it either in parents or children. 

You answer : " There is more than enough sin among man* 
kind to deserve all the sufferings God inflicts upon them. And 
the Scriptures represent those sufferings as disciplinary, for cor- 
rection and reformation." What, all the sufferings of all man- 
kind ? This can in no wise be allowed. Where do the Scriptures 
say that all sufferings, those of infants in particular, are purely 
disciplinary, and intended only *'for correction and reformation ?" 
Neither can this be reconciled to matter of fact. How did the 
sufferings of Grecian or Roman infants tend to their correction 
and reformation ? Neither do they tend to the correction or 
reformation of their parents, or of any other persons under 
heaven. And even as to adults: if suffering is a proof of uni- 
versal sin, and universal sin could not take place unless men were 
naturally prone to evil, then the present sufferings of mankind 
are a clear and strong evidence that their nature is prone to 
evil. 



OF ORIGINAL RIGHTEOUSNESS. 



115 



9. Notwithstanding all God's provision for the good of man, still the Scripture 
represents men while they are in their fallen state as destitute of God's favor, and 
without hope. 

You answer: " How can men be destitute of God's favor when 
lie has vouchsafed them a Redeemer ? " By destitute of God's 
favor we mean children of wrath, objects of God's displeasure; 
and, because they were so, the Redeemer was given to reconcile 
them to God by his own blood ; but, notwithstanding this, while 
we and they were in our fallen state we were all objects of God's 
displeasure. 

" But how can they be without hope when he ' hath given 
them the hope of eternal life ? ' " All men who are not born again, 
born of God, are without hope at this day. God, indeed, "hath 
given," but they have not accepted, " the hope of eternal life." 
Hence the bulk of mankind are still as void of this hope as are the 
beasts that perish. And so (the Scripture declares) are all men 
by nature, whatever difference grace may make. " By nature " 
all are " children of Avrath, without hope, without God in the 
world." 

10. Doth that man write the sincere sense of his own mind and conscience who 
charges the expression, "Adam was on trial for us all," with this inference, " That 
Ave are none of us in a state of trial now, but Adam alone was upon trial for us all." 
We have owned and granted that men are now in a state of trial, but this is upon 
the foot of the new covenant. 

You answer: " What can be more evident than that, according 
to this scheme, Adam alone was to be upon trial for us all, and 
that none of Adam's posterity are upon personal trial ?" Do you 
not see the ambiguity in the word alone? Or do you see and 
dissemble it ? Dr. Watts supposes that Adam alone — that is, 
this single person — was on trial for all men. Does it follow from 
hence that Adam alone — that is, no other person — was ever in a 
state of trial ? Again, if no person but Adam was put on trial for 
all men, will it follow, " No person but Adam was upon trial at 
all ? " It is really hard to think that you here " speak the sin- 
cere sense of your own mind and conscience." 

You go on: " He su]iposes all mankind are still under the orig- 
inal covenant with Adam, according to which he alone was 
upon trial for us all, and none of his posterity are upon per- 
sonal trial." He does not suppose any man to be so under 
that covenant as to supersede his being upon personal trial. 
Yourself add: "I knew he owned we are upon personal trial, and 
that all mankind are now under the covenant of grace; but how 



116 



LIVING THOUGHTS OF JOHN WESLEY. 



can either of these consist with the scheme ? " Both of them 
consist with it perfectly well. (1) Adam alone, or single, was, 
in some sense, on trial for all mankind, according to the tenor of 
the old covenant, " Do this and live." (2) Adam fell, and here- 
by the sentence of death came on him and all his posterity. (3) 
The new covenant was given, whereby all mankind were put into 
a state of personal trial; yet still (4) death, the penalty of the 
old covenant, came (more or less) on all mankind. Now, all 
this is well consistent with itself, as well as with the tenor of 
Scripture. 

11. Mankind is represented as one collective body in several verses of the fifth 
chapter to the Komans. 

You answer: " St. Paul always distinguishes between Adam 
and all men, his posterity, and does not consider Adam with all 
men as one creature." 

What then ? This does not prove that he does not represent 
mankind (Adam's posterity) as one collective body. 

12. All that is contained in the blessing given to Noah is consistent with the 
curse which came on all men by the first sin. But that curse is not consistent 
with the original blessing which was given to Adam. 

You answer: "The blessing given to ISToah was the very same 
which was given to Adam." This is palpably false. The bless- 
ing which was given to Adam included, (1) Freedom from pain 
and death. (2) Dominion over the whole brute creation. But that 
given to Noah did not include either. Yet you affirm, "It is re- 
newed to Noah, without any manner of alteration, after pain and 
death were introduced into the world." And do pain and death, 
then, make no manner of alteration ? 

13. The dominion of the brutes given to Adam was not given to Noah. 

You answer: *'Our killing and feeding upon them is the high- 
est instance of dominion over them." It is no instance of it at 
all. I may shoot a bear and then eat him; yet I have no domin- 
ion unless it be over his carcass. 



THE DOCTRINE OF ORIGINAL SIN. 

{Written Augmt 19,1757.) 
Because of the unspeakable importance of thoroughly under- 
standing this great foundation of all revealed religion, I subjoin 
an extract (from Mr. Boston's Fourfold State of JSIan) relating 
both to the original and the present state of man : 



THE DOCTRISE OF ORIGINAL SIN. 



117 



" God * made man upright.' By man we are to understand our first parents, tlie 
archetypal pair, the root of mankind. This man was made right (agreeable to the 
nature of God whose work is perfect) without any imperfection, corruption, or prin- 
ciple of corruption in his body or soul. He was made upright — that is, straight 
with the will and law of God, without any irregularity in his soul. God made him 
thus : he did not first make him and then make him righteous ; but in the very 
making of him he made him righteous ; righteousness was concreated with him. 
With the same breath that God breathed into him a living soul he breathed into 
him a righteous soul. 

" This righteousness was the conformity of all the faculties and powers of his 
soul to the moral law, which implied three things : 

*' First. His understanding was a lamp of light. He was made after God's image, 
and consequently could not want knowledge, which is a part thereof. And a per- 
fect knowledge of the law was necessary to fit him for universal obedience, seeing 
no obedience can be according to the law, unless it proceed from a sense of the com- 
mand of God requiring it. It is true, Adam had not the law writ on tables of stone ; 
but it was written upon his mind. God impressed it upon his soul, and made him 
a law to himself, as the remains of it even among the heathens testify. And see- 
ing man was made to be the mouth of the creation, to glorify God in his works, we 
have grounds to believe he had an exquisite knowledge of the works of God. We 
have a proof of this in his giving names to the beasts of the field and the fowls of 
the air, and these such as express their nature : ' Whatsoever Adam called every 
living thing, that was the name thereof.' And the dominion which God gave him 
over the creatures, soberly to use them according to his will (still in subordination 
to the will of God), implies a knowledge of their natures. 

" Secondly. His will lay straight with the will of God. There was no corruption 
in his will, no bent or inclination to evil ; for that is sin properly so-called, and, 
therefore, inconsistent with that uprightness with which it is expressly said he was 
endued at his creation. The will of man was then naturally inclined to God and 
goodness, though mutably. It was disposed by its original make to follow the Crea- 
tor's will, as the shadow does the body. It was not left in an equal balance to good 
and evil ; for then he had not been upright, or conform to the law ; which no more 
can allow the creature not to be inclined to God as his end than it can allow man to 
be a god to himself. 

" Thirdly. His affections were regular, pure, and holy. All his passions, yea, all 
his sensitive motions and inclinations, were subordinate to his reason and will, which 
lay straight with the will of God. They were all, therefore, pure from all defile- 
ment, free from all disorder or distemper; because in all their motions they were 
duly subjected to his clear reason and his holy will. He had also an executive power, 
answerable to his will ; a power to do the good which he knew should be done, and 
which he inclined to do; even to fulfill the whole law of God. If it had not been 
so, God would not have required perfect obedience of him. For to say that * the 
Lord gathereth where he hath not strowed ' is but the blasphemy of a slothful 
servant. 

" From what has been said it may be gathered that man's original righteousness 
was universal and natural, yet mutable. 

"1. It was universal, both with respect to the subject of it, the whole man, and 
the object of it, the whole law; it was diffused through the whole man; it was a 
blessed leaven that leavened the whole lump. Man was then holy in soul, body, 
and spirit ; while the soul remained untainted, the members of the body were con- 



118 



LIVING THOUGHTS OF JOHN WESLEY. 



secrated vessels and instruments of righteousness, A combat between reason and 
appetite, nay, the least inclination to sin, was utterly inconsistent with this upright- 
ness in which man was created ; and has been invented to veil the corruption of 
man's nature, and to obscure the grace of God in Christ Jesus. And as this right- 
eousness spread through the whole man, so it respected the whole law. There •was 
nothing in the law but what was agreeable to his reason and will. His soul was 
shapen out in length and breadth to the commandment, though exceedingly broad ; 
so that his original righteousness was not only perfect in parts, but in degrees. 

" 2. As it was universal, so it was natural to him. He was created with it. And 
it was necessary to the perfection of man as he came out of the hand of God ; 
necessary to constitute him in a state of integrity. Yet, 

" 3. It was mutable ; it was a righteousness which might be lost, as appears from 
the sad event. His will was not indifferent to good and evil : God set it toward 
good only, yet did not so fix it that it could not alter ; it was movable to evil, but 
by man himself only. 

Thus was man made originally righteous, being ' created in God's own image * 
(Gen. i, 2*7), which consists in ' knowledge, righteousness, and holiness ' (Col. iii, 10 ; 
Eph. iv, 24). All that God made ' was very good,' according to their several natures 
(Gen. i, 31). And so man was morally good, being 'made after the image' of him 
who is ' good and upright ' (Psa. xxv, 8). Without this he could not have answered 
the end of his creation, which was to know, love, and serve his God. Nay, he could 
not be created otherwise ; for he must either have been conform to the law in his 
powers, principles, and inclinations, or not. If he was, he was righteous ; if not, he 
was a sinner ; which is absurd and horrible to imagine. 

" And as man was holy, so he was happy. He was full of peace as well as of love. 
And he was the favorite of heaven. He bore the image of God, who cannot but love 
his own image. "While he was alone in the world he was not alone ; for he had free, 
full ' communion with God.' As yet there was nothing to turn away the face of 
God from the work of his own hands ; seeing sin had not as yet entered, which alone 
could make the breach. 

" He was also lord of the world, universal emperor of the whole earth. His 
Creator gave him ' dominion over the fish of the sea, the fowl of the air, and every 
thing that moveth on the earth.' He was God's deputy-governor in the lower world ; 
and this his dominion was an image of God's sovereignty. Thus was man ' crowned 
with glory and honor,' having ' all things put under his feet,' 

" Again : Ashe had perfect tranquillity in his own breast, so he had a perfect calm 
without. His heart had nothing to reproach him with ; and, without, there was 
nothing to annoy him. Their beautiful bodies were not capable of injuries from the 
air. They were liable to no disease or pains ; and though they were not to live idle, 
yet toil, weariness, and sweat of the brows were not known in this state. 

" Lastly. He was immortal. He would never have died if he had not sinned. 
Death was threatened only in case of sin. The perfect constitution of his body, 
which came out of God's hand, was 'very good;' and the righteousness of his soul 
removed all inward causes of death. And God's special care of his innocent creat- 
ure secured him against outward violence. Such were the holiness and the happiness 
of man in his original state, 

" But there is now a sad alteration in our nature. It is now entirely corrupted. 
Where at first there was nothing evil there is now nothing good. I shall, 

"First, prove this. 

*' Secondly, represent this corruption in its several parts. 



fHE DOCTHtNE OF OMGiNAL SM 



HQ 



" Thirdly, show ho-w man's nature comes to bd thiis dbrruptdd. 
"First. I shall prove that man's nature is cori'upt^d) bdth hj Good's word and by 
men's experience and observation. 

" 1. For proof from God's word let u3 consider:'^ 

" (1) How it takes particular notice of fallen Adam's dbriiiMdiiiiicating bis imagd 
to his posterity. ' Adam begat a son in his own likeness, after' his image ^ (Gen* 
V, 3). Compare this with v^rse 1 : ' In the day that God created man, in the image 
of God made he him.' Behold here how the 'image ' after which man was ' made ' 
and the ' image ' after which he is begotten are opposed. Man was ' made ' in the 
likeness of God ; a holy and righteous God ' made ' a holy and righteous creature : 
but fallen Adam ' begat ' a son, not in the likeness of God, but in his ' own likeness ; ' 
corrupt, sinful Adam begat a corrupt, sinful son. For as the image of God included 
' righteousness' and ' immortality,' so this image of fallen Adam included ' corruption ' 
and ' death.' Moses, giving us in this chapter the first bill of mortality that ever was 
in the world, ushers it in with this observation — that dying Adam begat mortals. 
Having sinned, he became ' mortal,' according to the threatening. And so he ' begat 
a son in his own likeness,' sinful, and therefore mortal ; and so ' sin and death 
passed on all.' 

" Let us consider (2) that text, ' Who can bring a clean thing out of an unclean ? 
Not one ' (Job xiv, 4). Our first parents were unclean ; how, then, can we be clean ? 
How could our immediate parents be clean ? Or how shall our children be so ? The 
uncleanness here mentioned is a sinful uncleanness ; for it is such as makes man's 
days ' full of trouble.' And it is natural, being derived from unclean parents. ' How 
can he be clean that is born of a woman ? ' God can ' bring a clean thing out of an 
unclean ; ' and did so in the case of the man Christ ; but no other can. Every per- 
son, then, that is born according to the course of nature is born unclean ; if the root 
be corrupt, so are the branches. Neither is the matter mended, though the parents 
be holy. For they are such by ' grace,' not by ' nature ; ' and they beget their chil- 
dren as men, not as holy men ; wherefore, as the circumcised parent begets an un- 
circumcised child, so the holiest parents beget unholy children, and cannot com- 
municate their grace to them as they do their nature. 

" (3) Hear our Lord's determination of the point : ' That which is born of the 
flesh is flesh' (Johniii, 6). Behold the corruption of all mankind; all are 'flesh.' 
It does not mean all are frail (though that is a sad truth, too ; yea, and our natural 
frailty is an evidence of our natural corruption) ; but all are ' corrupt ' and ' sinful,' 
and that naturally. Hence our Lord argues that, because they are ' flesh,' therefore 
they ' must be born again,' or they ' cannot enter into the kingdom of God ' (verses 
3, 5). And as the corruption of our nature evidences the absolute necessity of 
regeneration, so the necessity of regeneration proves the corruption of our nature. 
For why should a man need a second birth if his nature were not ruined in the first 
birth ? Even infants must be born again ; for this rule admits of no exception ; 
and therefore they were circumcised under the Old Testament, as having * the body 
of the sins of the flesh ' (which is conveyed to them by natural generation), the 
whole old man, 'to put off' (Col. ii, 11). And now, by the appointment of Christ, 
they are to be "baptized ; which shows they are unclean, and that there is no sal- 
vation for them, but * by the washing of regeneration and renewing of the Holy 
Ghost.' 

" (4) * We are by nature children of wrath.' We are worthy of, and liable to, 
the wrath of God ; and that ' by nature,' and, therefore, doubtless, we are by nature 
sinful creatures. We are condemned before we have done good or evil ; under the 



120 



LIVING THOUGHTS OF JOHN WESLEY. 



curse ere we know what it is. But * will a lion roar in the forest while he hath no 
* prey ? ' Will a holy and just God roar in his wrath against man if he be not, by 
his sin, made a prey for wrath ? No ; he will not, he cannot. "We conclude, then, 
that, according to the word of God, man's nature is a corrupt nature. 

" 2. If we consult experience, and observe the case of the world, in the things that 
are obvious to any person, we shall, by its fruits, easily discover the root of bitter- 
ness. I shall instance a few : 

" (1) Who sees not a flood of miseries overflowing the world ? Every one, at 
home and abroad, in city and country, in palaces and cottages, is groaning under 
some unpleasing circumstance or other. Some are oppressed with poverty or want ; 
some chastened Avith pain or sickness ; some are lamenting their losses ; none is with- 
out a cross of one sort or another. No man's condition is so soft but there is some 
thorn of uneasiness in it. And at length death, ' the wages of sin,' comes, and sweeps 
all away. Now, what but sin has opened the sluice ? There is not a complaint or 
sigh heard in the world, or a tear that falls from our eye, but it is an evidence that 
man is fallen as a star from heaven. For God ' distributeth sorrows in his anger ' 
(Job xxi, This is a plain proof of the corruption of nature; forasmuch as 

those that have not actually sinned have their share of these sorrows ; yea, and 
draw their first breath weeping. There are also graves of the smallest as well as 
the largest size ; and there are never wanting some in the world who, like Rachel, 
are ' weeping for their children, because they are not.' 

" (2j How early does this corruption of nature appear ! It is soon discerned 
which way the bias of the heart lies. Do not the children of fallen Adam, before 
they can go alone, follow their father's footsteps ? What pride, ambition, curiosity, 
vanity, willfulness, and averseness to good appear in them ! And when they creep 
out of infancy there is a necessity of using ' the rod of correction, to drive away 
the foolishness that is bound in their heart.' 

" (3) Take a view of the outbreakings of sin in the world. ' The wickedness of 
man is yet great in the earth.' Behold the bitter fruits of corrupt nature! 'By 
swearing and lying and killing and stealing and committing adultery they break out ' 
(like the breaking forth of waters), 'and blood toucheth blood.' The world is filled 
with all manner of filthiness, wickedness, and impiety. And whence is this deluge of 
sin on the earth, but from the breaking up of the fountains of the great deep, ' the 
heart of man,' out of which 'proceed adulteries, fornications, murders, thefts, cov- 
etousness, wickedness.' Ye may, it may be, thank God that ye are not in these 
respects ' like other men ; ' and you have reason ; for the corruption of nature is the 
very same in you as in them. 

" (4) Cast your eye upon those terrible convulsions the world is thrown into by 
the wickedness of men. Lions prey not on lions, nor wolves on wolves ; but men 
bite and devour one another. Upon how slight occasions will men sheathe their 
swords in one another's bowels ! Since Cain shed Abel's blood the world has 
been turned into a slaughter-house. And the chase has been continued ever since 
Nimrod began his hunting ; as on the earth, so in the seas, the greater still devour- 
ing the lesser. Now, when we see the world in such a ferment, every one stabbing 
another with words or swords, these violent heats among the sons of Adam speak 
the whole body to be distempered ; ' the whole head to be sick, and the whole heart 
faint.' 

" (5) Consider the necessity of human laws, fenced with terrors and severities. 
Man was made for society ; and God himself said, when he created him, it was not 
good for him to be alone. Yet the case is such now that, in society, he must be 



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hedged in with thorns. And that from hence we may the better discern the cor- 
ruption of man's nature, consider : (i) Every man naturally loves to be at full liberty 
himself ; and, were he to follow his inclination, would vote himself out of the reach 
of all laws, divine and human : yet (ii) no man would willingly adventure to live in 
a lawless society ; and, therefore, even pirates and robbers have laws among them- 
selves. Thus men show they are conscious of the corruption of nature, not daring 
to trust one another but upon security, (iii) How dangerous soever it is to break 
through the hedge, yet many will do it daily. They will not only sacrifice their con- 
science and credit, but, for the pleasure of a few moments, lay themselves open to 
a violent death by the laws of the land wherein they live, (iv) Laws are often 
made to yield to man's lusts. Sometimes whole societies break off the fetters, and 
the voice of laws cannot be heard for the noise of arms ; and seldom there is a time 
wherein there are not some persons so great and daring that the laws dare not look 
them in the face, (v) Observe even the Israelites, separated to God from all nations 
of the earth ; yet what horrible confusions were among them when ' there was no 
king in Israel ! ' How hard was it to reform them when they had the best of mag- 
istrates ! And how quickly did they turn aside again when they had wicked rulers ! 
It seems one grand design of that sacred history was to discover the corruption of 
man's nature, (vi) Consider the remains of natural corruption, even in them that 
believe. Though grace has entered, corruption is not expelled ; they find it with 
them at all times and in all places. If a man have an ill neighbor, he may remove ; 
but should he go into a wilderness, or pitch his tent on a remote rock in the sea, 
there it will be with him. I need not stand to prove so clear a point ; but consider 
these few things on this head : (1) If it be thus in the green tree, how must it be 
in the dry ? Does so much of the old remain even in those who have received a 
new nature ? How great, then, must that corruption be in those where it is unmixed 
with renewing grace ! (2) Though natural corruption is no burden to a natural 
man, is he therefore free from it ? No, no. Only he is dead, and feels not the 
sinking weight. Many a groan is heard from a sick bed, but never one from a 
grave, (3) The good man resists the old nature ; he strives to starve it ; yet it 
remains. How must it spread, then, and strengthen itself in the soul, where it is not 
starved, but fed, as in unbelievers ! If the garden of the diligent find him full 
work in cutting off and rooting up, surely that of the sluggard must needs be ' all 
grown over with thorns.' 

" I shall add but one observation more, that in every man naturally the image of 
fallen Adam appears : to evince which, I appeal to the consciences of all, in the fol- 
lowing particulars : 

" (1) If God by his holy law or wise providence put a restraint upon us, to keep 
us back from any thing, does not that restraint whet the edge of our natural incli- 
nations, and make us so much the keener in our desires ? The very heathens were 
convinced that there is this spirit of contradiction in us, though they knew not the 
spring of it. How often do men give themselves a loose in those things wherein, 
if God had left them at liberty, they would have bound up themselves ! And is 
not this a repeating of our fathers' folly, that men will rather climb for forbidden 
fruit than gather what Providence offers to them, when they have God's express 
allowance for it ? 

'* (2) Is it not natural to us to care for the body at the expense of the soul ? 
This was one ingredient in the sin of our first parents (Gen. iii, 6). 0, how happy 
might we be if we were but at half the pains about our souls which we bestow 
upon our bodies ! if that question, ' What must I do to be saved ?' did but run near 



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so often through our minds as those, ' What shall we eat ? What shall we drink ? 
Wherewithal shall we be clothed ?' 

" (3) Is not every one by nature discontent with his present lot, or with some 
one thing or other in it ? Some one thing is always missing ; so that man is a 
creature given to change. If any doubt of this let them look over all their enjoy- 
ments, and, after a review of them, listen to their own hearts, and they will hear 
a secret murmuring for want of something. Since the hearts of our first parents 
wandered from God their posterity have a natural disease, which Solomon calls 
' the wandering of desire ;' literally, ' the walking of the soul ' (Eccl. vi, 9). This 
is a sort of diabolical trance, wherein the soul traverseth the world, feeds itself with 
a thousand airy nothings, snatcheth at this and the other imagined excellency ; goes 
here and there and every-where, except where it should go. And the soul is never 
cured of this disease till it takes up its rest in God through Christ. 

" (4) Do not Adam's children naturally follow his footsteps in ' hiding ' them- 
selves 'from the presence of the Lord' (Gen. iii, 8). We are just as blind in this 
matter as he was who thought to 'hide himself from the presence of the Lord 
among the trees of the garden.' We promise ourselves more security in a secret 
sin than in one that is openly committed. ' The adulterer saith, No eye shall see 
me.' And men will freely do that in secret which they would be ashamed to do in 
the presence of a child : as if darkness could hide from an all-seeing God. Are we 
not naturally careless of ' communion with God ?' nay, and averse to it ? Kever was 
there any communion between God and Adam's children where God himself had 
not the first word. If he would let them alone they would never inquire after 
him. 

" (5) How loath are men to ' confess sin,' to take guilt and shame to themselves ! 
And was it not thus in the case before us ? Adam confesses his nakedness (which, 
indeed, he could not deny), but not one word does he say about his sin. It is as 
natural for us to hide sin as to commit it. Many instances of this we see daily ; 
but how many will there be in that day when God ' will judge the secrets of men ?' 
Many a foul mouth will then be seen which is now ' wiped, and saith, I have done 
no wickedness.' 

" Lastly. Is it not natural for us to extenuate our sin, and transfer the guilt to 
others ? As Adam laid the blame of his sin on the woman : and did not the woman 
lay the blame on the serpent ? Adam's children need not be taught this ; for be- 
fore they can well speak, if they cannot deny, they lisp out something to lessen 
their fault and lay the blame upon another. Nay, so natural is this to men that, 
in the greatest of sins, they will charge the fault on God himself ; blaspheming his 
providence under the name of ill-luck or misfortune, and so laying the blame of 
their sin at heaven's door. Thus does ' the foolishness of man pervert his ways ;' 
and his heart f retteth against the Lord. Let us then call Adam Father : let us 
not deny the relation, seeing we bear his image. 

" I proceed to inquire into the corruption of nature in the several parts of it. 
But who can take the exact dimensions of it in its breadth, length, height, and 
depth ? ' The heart is deceitful above all things, and desperately wicketi : who 
can know it V However, we may quickly perceive so much of it as may show the 
absolute necessity of regeneration. Man, in his natural state, is altogether corrupt, 
through all the faculties of his soul : corrupt in his understanding, his will, his af- 
fections, his conscience, and his memory. 

" 1. The understanding is despoiled of its primitive glory, and covered over with 
confusion. We are fallen into the hands of our grand adversary, and are deprived 



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of our two eyes. * There is none that understandeth ;' the very mind and conscience 
of the natural man are defiled or spoiled. But to point out this corruption of the 
understanding more particularly, let the following things be considered : 

*' First. There is a natural weakness in the minds of men with respect to spiritual 
things. How hard is it to teach them the common principles of religion ; to make 
truths so plain that they may understand them ! Try the same persons in other 
things, speak of the things of this world, and they will understand quickly ; but it 
is hard to make them know how their souls may be saved, or how their hearts may 
find rest in Christ, Consider even those who have many advantages above the com- 
mon run of mankind : yet how small is their knowledge of divine things ! What 
confusion still remains in their minds ! How often are they mired and ' speak as a 
child,' even in the matter of practical truths ! It is a pitiable weakness that we 
cannot perceive the things which God has revealed. And it must needs be a sinful 
weakness, since the law of God requires us to know and believe them, 

" Secondly. Man's understanding is naturally overwhelmed with gross ' darkness ' 
in spiritual things. Man, at the instigation of the devil, attempting to break out a 
new light in his mind, instead of that, broke up the doors of the bottomless pit, by 
the smoke whereof he was covered with darkness. When God at first made man 
his mind was a lamp of light ; but sin has now turned it into darkness. Sin has 
closed the window of the soul. It is the land of darkness and the shadow of death, 
where ' the light is as darkness.' The ' prince of darkness ' reigns therein, and noth- 
ing but the ' works of darkness ' are framed there. That you may be the more 
fully convinced of this take the following evidences of it : 

"(1) The darkness that was upon the face of 'the world' before and at the time 
that Christ came. When Adam by his sin had lost his light, it pleased God to 
reveal to him the way of salvation (Gen, iii, lo). This was handed down by holy 
men before the flood ; yet the natural darkness of the mind of man so prevailed as 
to carry off all sense of true religion from the old world, except what remained in 
Noah's family. After the flood, as men increased, their natural darkness of mind 
prevailed again, and the light decayed, till it died out among the generality of man- 
kind, and was preserved only among the posterity of Shem, And even with them 
it was near setting when God called Abraham ' from serving other gods ' (Josh, 
xxiv, 15), God gave him a more full revelation, which he communicated to his 
family (Gen. xviii, 19), Yet the natural darkness wore it out at length, save that 
it was preserved among the posterity of Jacob, In Egypt that darkness so pre- 
vailed over them also that a new revelation was necessary. And many a dark cloud 
got above that during the time from Moses to Christ. When Christ came nothing 
was to be seen in the Gentile world but * darkness and cruel habitations,' They 
were drowned in superstition and idolatry; and whatever wisdom was among their 
philosophers, ' the world by that wisdom knew not God,' but became more and more 
vain in their imaginations. Nor were the Jews much wiser: except a few, gross 
darkness covered tliem also. Their traditions were multiplied; but the knowledge 
of those things wherein the life of religion lies was lost. They gloried in outward 
ordinances, but knew nothing of ' worshiping God in spirit and in truth.' 

" Now, what but the natural darkness of men's minds could still thus wear out 
the light of external revelation ? Men did not forget the way of preserving their 
lives ; but how quickly did they forget the way of paving their souls ! So that it 
was necessary for God himself to reveal it again and again. Yea, and a mere ex- 
ternal revelation did not suffice to remove this darkness; no, not when it was by 
Christ in person ; there needed also the Holy Ghost sent down from heaven. Such 



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is the natural darkness of our minds that it only yields to the blood and Spirit of 
Christ. 

" (2) Every natural man's heart, how refined soever he appear, is full of darkness, 
disorder, and confusion. The unrenewed part of mankind are rambling through the 
world like so mauy bhnd men, who will neither take a guide, nor can guide them- 
selves, and therefore fall over this and the other precipice into destruction. Some 
are running after their covetousness, some sticking in the mire of sensuality, others 
dashing on the rock of pride ; every one stumbling on one stone of stumbling or 
other, as their unmortified passions drive them. And while some are lying along in 
the way, others are coming up and falling headlong over them. Errors swarm in 
the world ; all the unregenerate are utterly mistaken in the point of true happiness. 
All desire to be happy ; but, touching the way to happiness, there are almost as 
many opinions as there are men. They are like the blind Sodomites about Lot's 
house ; all seeking to ' find the door,' but in vain. Look into thine own heart (if 
thou art not born again), and thou wilt see all turned upside down ; heaven lying 
under, and earth at top ; look into thy life, and sec Low thou art playing the mad- 
man, eagerly flying after that which is not, and slighting that which is and will be 
forever. Thus is man's understanding naturally overwhelmed with gross 'dark- 
ness ' in spiritual things. 

" Thirdly. There is in the mind of man a natural bias to evil : let us reflect a 
little, and we shall find incontestable evidence of it. 

" (1) Men's minds have a natural dexterity to do mischief ; none are so simple as 
to want skill for this. None needs to be taught it ; but as weeds, without being 
sown, grow up of their own accord, so does this ' earthly, sensual, devilish wisdom ' 
naturally grow up in us. 

" (2) We naturally form gross conceptions of spiritual things, as if the soul were 
quite immersed in flesh and blood. Let men but look into themselves and they 
will find this bias in their minds, Avhereof the idolatry v;hich still prevails so far 
and wide is an incontestable evidence ; for it plainly shows men would have a visible 
deity ; thei'efore, they change the ' glory of the incorruptible God into an image.' 
Indeed, the reformation of these nations has banished gross idolatry out of our 
churches : but heart-reformation alone can banish mental idolatry, subtle and re- 
fined image-worship, out of our minds. 

" (3) How difficult is it to detain the carnal mind before the Lord ! to fix it in the 
meditation of spiritual things ! When God is speaking to man by his word, or they 
are speaking to him in prayer, the body remains before God, but the world steals 
away the heart. Though the eyes be closed, the man sees a thousand vanities, and 
the mind roves hither and thither ; and many times the man scarce comes to him- 
self till he is ' gone from the presence of the Lord.' The worldly man's mind does 
not wander when he is contriving business, casting up his accounts, or telliug his 
money. If he answers you not at first, he tells you he did not hear you, he was 
busy, his mind was fixed. But the carnal mind employed about spiritual things is 
out of its element, and therefore cannot fix. 

" (4) Consider how the carnal ' imagination ' supplies the want of real objects to 
the corrupt heart. The unclean person is filled with speculative impurities, ' having 
eyes full of adultery.' The covetous )nan fills his heart with the world, if he can- 
not get his hands full of it. The malicious person acts his revenge in his own 
breast ; the envious, within his own narrow soul, sees his neighbor laid low enough ; 
and so every lust is fed by the imagination. These things may suffice to convince 
us of the natural bias of the mind to evil. 



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" Fourthly. There is in the carnal mind an opposition to spiritual truths, and an 
aversion to the receiving them. God has revealed to sinners the way of salvation ; 
he has given his word. But do natural men believe it ? Indeed they do not. They 
believe not the promises of the word ; for they who receive them are thereby made 
'partakers of the divine nature.' They believe not the threatenings of the word; 
otherwise they could not live as they do. I doubt not but most if not all of you, 
who are in a state of nature, will here plead Not Guilty. But the very difficulty 
you find in assenting to this truth proves the unbelief with which I charge you. 
Has it not proceeded so far with some that it has steeled their foreheads openly to 
reject all revealed religion ? And though ye set not your mouths as they do against 
the heavens, yet the same bitter root of unbelief is in you, and reigns and will reign 
in you, till overcoming grace captivate your minds to the belief of the truth. To 
convince you of this, 

" Consider, 1. How have you learned those truths which you think you believe ? 
Is it not merely by the benefit of your education and of external revelation ? You 
are strangers to the inward work of the Holy Spirit, bearing witness with the word 
in your hearts ; and therefore ye are still unbelievers. ' It is written in the prophets. 
And they shall be all taught of God. Every one therefore that hath heard and 
learned of the Father,' saith our Lord, ' coraeth unto me.' But ye have not come to 
Christ ; therefore ye have not been ' taught of God.'' Ye have not been so taught, 
and therefore ye have not come ; ye believe not. 

"Consider, 2. The utter inconsistency of most men's lives with the principles 
which they profess. They profess to believe the Scripture ; but how little are they 
concerned about what is revealed therein ! How unconcerned are ye even about 
that weighty point, whether ye be born again or not ! Many live as they were born, 
and are like to die as they live, and yet live in peace. Do such believe the sinful- 
ness of a natural state ? Do they believe they are ' children of wrath ?' Do they 
believe there is no salvation without regeneration ? and no regeneration but what 
makes man ' a new creature ?' 0, no ! If ye did ye could not live in your sins, 
live out of Christ, and yet hope for mercy. 

" Fifthly. Man is naturally high-minded. Lowliness is not a flower which grows 
in the field of nature. It is natural to man to think higlily of himself and what is 
his own. ' Vain man would be wise,' so he accounts himself, and so he would be 
accounted by others. His way is right, because it is ' his own ; ' ' for every way of 
a man is right in his own eyes.' He is ' alive without the law; ' and therefore his 
hope is strong and his confidence firm. It is another tower of Babel ; the word 
batters it, yet it stands. One while breaches are made in it, but they are quickly 
repaired. At another time it is all made to shake ; but it is still kept up, till God's 
Spirit raise a heartquake within the man, which tumbles it down and leaves not one 
stone upon another, 

" Thus much of the corruption of the understanding. Call the understanding 
^Ichahod; for the glory is departed from it.' Consider this, ye that are yet in the 
state of nature, and groan ye out your case before tlie Lord, that the Sun of Right- 
eousness may arise upon you before ye be shut up in everlasting darkness. What 
avails your worldly wisdom ? What do all your attainments in religion avail while 
your understanding lies wrapped up in darkness and confusion, utterly void of the 
light of life? 

" 2, Nor is the will less corrupted than the understanding. It was at first faithful, 
and ruled with God ; but now it is turned traitor against God, and rules with and for 
the devil. To open this plague of the heart let the following things be considered : 



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" First. There is in the imrenewed will an utter inability for what is truly good 
in the sight of God, Indeed, a natural man has a power to choose and do what is 
materially good ; but though he can will what is good and right he can do nothing 
aright and well. * Without me ' — that is, separate from me — ' ye can do nothing ; ' 
nothing truly and spiritually good. To this evidence consider : 

" (1) How often do men see the good they should choose, and the evil they should 
refuse ; and yet their hearts have no more power to comply with their light than if 
they were arrested by some invisible hand ! Their consciences tell them the right 
w^ay ; yet cannot their will be brought up to it ? Else, how is it that the clear 
arguments on the side of virtue do not bring men over to that side ? Although 
heaven and hell were but a may be, even this would determine the will to holiness, 
could it be determined by reason. Yet so far is it from this that men, ' knowing 
the judgment of God, that they who do such things are worthy of death, not only 
do the same, but have pleasure in them that do them.' 

" (2) Let those who have been truly convinced of the spirituality of the law speak 
and tell if they then found themselves able to incline their hearts toward it. Xay, 
the more that light shone into their souls, did they not find their hearts more and 
more unable to comply with it ? Tea, there are some who are yet in the devil's 
camp that can tell from their Qwn experience, light let into the mind cannot give life 
to the will, or enable it to comply therewith. 

" Secondly. There is in the unrenewed will an averseness to good. Sin is the 
natural man's element, and he is as loath to part with it as the fishes are to come 
out of the water. He is sick ; but utterly averse to the remedy. He loves his dis- 
ease, so that he loathes the Physician. He is a captive, a prisoner, and a slave ; but 
he loves his conqueror, jailer, and master. He is fond of his fetters, prison, and 
drudgery,, and has no liking to his liberty. For evidence of this averseness to good 
in the will of man, 

" Consider, 1. The untowardness of children. How averse are they to restraint ! 
Are they not ' as bullocks unaccustomed to the yoke ? ' Yea, it is far easier to tame 
young bullocks to the yoke than to bring young children under discipline. Every 
man may see in this, as in a glass, that man is naturally wild and willful ; that, ac- 
cording to Zophar's observation, he ' is born a wild ass's colt.' What can be said 
more ? He is like a ' colt,' the colt of an ' ass,' the colt of a ' wild ass ; a wild ass 
used to the wilderness, that snuffeth up the wind at her pleasure ; in her occasion 
who can turn her away ? ' 

" 2. What pain and difficulty do men find in bringing their hearts to religious 
duties ! And what a task is it to the natural man to abide at them, to leave the 
world but a little, and converse with God ! When they are engaged in a worldly 
business or company, time seems to fly, and is gone before they are aware. But 
how heavily does it drive while a prayer, a sermon, or a Sabbath lasts ! With 
many the Lord's day is the longest day in the week ; and therefore they must sleep 
longer that morning, and go sooner to bed that night than ordinarily they do, that 
the day may be of a tolerable length. And still their hearts say, * When will the 
Sabbath be gone ? ' 

" 3. Consider how the will of the natural man ' rebels against the light.' Some- 
times he is not able to keep it out ; but he * loves darkness rather than light.' The 
outer door of the understanding is broken open, but the inner door of the will re- 
mains shut. Corruption and conscience then encounter, till conscience is forced to 
give back ; convictions are murdered, and truth is made and ' held ' prisoner * in 
unrighteousness.' 



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127 



" 4. "When the Spirit of the Lord is working a deeper work, yet what * resistance ' 
does the soul make ! When he comes he finds the ' strong man keeping the house,' 
while the soul is fast asleep in the devil's arms, till the Lord awakens in the sinner, 
opens his eyes, and strikes him with terror, while the clouds are black above his 
head, and the sword of vengeance is held to his breast. But what pains is he at to 
put a fair face on a black heart ! to shake off his fears, or make head against 
them ! Carnal reason suggests, If it be ill with him it will be ill with many. When 
he is beat from this, and sees no advantage in going to hell with company, he re- 
solves to leave his sins, but cannot think of breaking off so soon ; there is time 
enough, and he will do it afterward. When at length he is constrained to part with 
some sins, others are kept as right hands or right eyes. Nay, when he is so pressed 
that he must needs say before the Lord he is willing to part with all his idols, yet 
how long will his heart give the lie to his tongue, and prevent the execution of it ! 

" Thirdly. There is in the will of man a natural proneness to evil. Men are nat- 
urally * bent to backsliding from God ; ' they hang (as the word is) toward back- 
sliding. Leave the unrenewed will to itself, it will choose sin and reject holiness ; 
and that as certainly as water poured on the side of a hill will run downward and 
not upward. 

" 1. Is not the way of evil the first way wherein the children of men go ? Do not 
their inclinations plainly appear on the wrong side, while they have not cunning to 
hide them ? As soon as it appears we are reasonable creatures, it appears we are 
sinful creatures. ' Foolishness is bound in the heart of a child till the rod of cor- 
rection drives it from him.' It is bound in the heart, woven into our very, nature ; 
nor will the knots loose ; they must be broke asunder by strokes. Words will not 
do ; the rod must be taken to drive it away. Not that the rod of itself will do this ; 
the sad experience of many parents testifies the contrary. And Solomon himself 
tells you, ' Though thou shouldst bray a fool in a mortar, yet will not his foolishness 
depart from him.' But the rod' is an ordinance of God, appointed for that end ; 
which, like the word, is made effectual by the Spirit's accompanying his own ordinance. 

" 2. How easily men are led into sin ! persuaded to evil, though not to good ! 
Those whom the word cannot draw to holiness Satan leads to wickedness at his 
pleasure. To learn doing ill is always easy to the unrenewed man ; but to learn to 
do good is as difficult as for ' the Ethiopian to change his skin.' Were the will 
evenly poised between good and evil one might be embraced with as much ease as 
the other. But experience testifies it is not ; yea, the experience of all ages. How 
often did the Israelites forsake the almighty God and dote upon the idols of the 
nations ! But did ever one of those nations forsake their idols and grow fond of 
the God of Israel ? No, no. Though man is naturally given to change, it is but 
from evil to evil ; not from evil to good. Surely, then, the will of man stands not 
in equal balance, but has a cast on the wrong side. 

" 3. Consider how men go on still in the way of sin, till they meet with a stop 
from another hand than their own. 'I hid me, and he went on frowardly in the 
way of his own heart.' If God Avithdraws his restraining hand, man is in no doubt 
which way to choose ; for the way of sin is ' tlie way of his heart ; ' his heart 
naturally lies that way. As long as God suffereth them, all nations * walk in their 
own way.' The natural man is so fixed in evil that there needs no more to show he 
is off of God's way than to say. He is upon ' his own.' 

" Fourthly. There is a natural contrariety, a direct opposition, in the will of man 
to God himself. * The carnal mind is enmity against God ; it is not subject to the 
law of God, neither can be.' 



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" I have a charge against every unregenerate man and woman, to be proved by 
the testimony of Scripture and their own conscience — namely, that whether they 
have the form of religion or no, they are heart-enemies to God, to the Son of God, 
to the Spirit of God, and to the law of God. Hear this, all ye careless souls, that 
live at ease in your natural state ! 

"1. Ye are 'enemies to God in your mind.' Ye are not as yet reconciled to 
him. The natural enmity is not slain, though perhaps it lies hid and ye do not per- 
ceive it. Every natural man is an enemy to God, as he is revealed in his word — 
to an infinitely holy, just, powerful, and true Being. In effect men are naturally 
' haters of God ; ' and if they could they would certainly make him another than 
what he is. 

" To convince you of this let me propose a few queries : (1) How are your hearts 
affected to the infinite holiness of God ? if ye are not * partakers of his holiness,' 
ye cannot be reconciled to it. The heathens, finding they were not like God in holi- 
ness, made their gods like themselves in filthiness, and thereby discovered what 
sort of a god the natural man would have. God is holy. Can an unholy creature 
love his unspotted holiness ? Nay, it is ' the righteous ' only that can ' give thanks 
at the remembrance of his holiness.' God is light. Can creatures of darkness, 
and that walk in darkness, rejoice therein ? Xay, ' every one that doeth evil hateth 
the light.' For what communion hath light with darkness ? (2) How are your 
hearts affected to the justice of God ? There is not a man who is wedded to his 
sins but would be content with the blood of his body to blot that letter out of the 
name of God. Can the malefactor love his condemning judge, or an unjustified sin. 
ner a just God ? Xo ; he cannot. And hence, since men cannot get the doctrine of 
his justice blotted out of the Bible, yet it is such an eye-sore to them that they 
strive to blot it out of their minds ; they ruin themselves by presuming on his 
mercy, ' saying in their heart. The Lord will not do good, neither will he do evil.' 
(3) How are ye affected to the omniscience and omnipresence of Goi ? Men natu- 
rally would rather have a blind idol than all-seeing God ; and therefore do what they 
can, as Adam did, to * hide themselves from the presence of the Lord.' They no 
more love an omnipresent God than the thief loves to have the judge witness to his 
evil deeds. (4} How are ye affected to the truth of God '? How many hope that 
God will not be true to his word ! There are thousands that hear the Gospel and 
hope to be saved who never experienced the new birth, nor do at all concern them- 
selves in that question — whether they are born again or not. Our Lord's words are 
plain and peremptory : ' Except a man be born again, he cannot see the kingdom of 
God.' What, then, are such hopes but real hopes that God will recall his word, and 
that Christ will prove a false prophet ? (5) How are they affected to the power of 
God ? None but new creatures can love him for it. Every natural man would 
contribute to the building another tower of Babel, to hem it in. On these grounds 
I declare every unrenewed man ' an enemy to God.' 

" 2. Ye are the enemies to the Son of God. That enmity to Christ is in your 
hearts, which would have made you join the ' husbandmen who killed the heir and 
cast him out of the vineyard.' 'Am I a dog,' ye will say, ' to have so treated my 
dear Saviour ? ' So said Hazacl in another case. Yet how did he act ? Many call 
him dear, to whom their sins are ten times dearer than their Saviour. He is no 
otherwise dear to them than as they abuse his death for the peaceable enjoyment 
of their sins ; that they may live as they list in this world, and, when they die, be 
kept out of hell. To convince you of this I will lay before you the enmity of your 
hearts against Christ in all his offices : 



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129 



"(1) Every unregenerate man is an enemy to Christ in his prophetic office. For 
evidence of this, consider, 

" (i) The entertainment he meets with when he comes to teach souls * inwardly ' 
by his ' Spirit.' Men do what they can to stop their ears, that they may not hear 
his voice. They * always resist the Holy Ghost ; ' they * desire not the knowledge 
of his ways.' The old calumny is thrown upon him again, * He is mad ; why hear 
ye him ? ' ' The spirit of bondage ' is accounted by many mere distraction and mel- 
ancholy ; men thus blaspheming God's work, because they themselves are beside 
themselves, and cannot judge of those matters. 

" (ii) Consider the entertainment he meets with when he comes to teach men out- 
wardly by his word. 

" 1st. His written word, the Bible, is slighted. Many lay their Bibles with their 
Sunday clothes. Alas ! the dust about your Bibles is a witness of the enmity of 
your hearts against Christ as a prophet. And of those who read them oftener, how 
few are there that read them as the word of the Lord to their souls in particular, 
so as to keep up communion with God therein ! Hence, they are strangers to the 
solid comfort of the Scriptures ; and if at any time they are dejected it is something 
else, and not the word of God, which revives their drooping spirits. 

" 2d. Christ's word preached is despised. Men can, without remorse, make to 
themselves one silent Sabbath after another. And, alas ! when they ' tread his 
courts ' how little reverence and awe of God appears on their spirits ! Many stand 
like brazen walls before the word, on whom it makes no breach at all. Nay, not a 
few are growing worse and worse, notwithstanding ' precept upon precept.' What 
tears of blood are sufficient to lament this ! Remember, we are but the ' voice of 
one crying.' The Speaker is in heaven ; yet ye refuse him that speaketh, and pre^ 
fer the prince of darkness before the Prince of Peace. A dismal darkness over- 
spread the world by Adam's fall, more terrible than if the sun and moon had been 
extinguished. And it must have covered us eternally had not the * grace of God 
appeared ' to dispel it. But we fly from it, and, like the wild beasts, lay ourselves 
down in our dens. Such is the enmity of the hearts of men against Christ in his 
prophetic office. 

" (2) The natural man is an enemy to Christ in his priestly office. He is appoint- 
ed of the Father ' a priest forever,' that, by his sacrifice and intercession alone, sin- 
ners may have access to, and peace with, God. But ' Christ crucified ' is ever a 
stumbling-block and foolishness to the unregenerate part of mankind, 

" None of Adam's children naturally incline to receive the blessing in borrowed 
robes, but would always climb up to heaven on a thread spun out their own bowels. 
They look on God as a great Master, and themselves as his servants, that must 
work and win heaven as their wages. Hence, when conscience awakes, they think 
that, to be saved, they must answer the demands of the law ; serve God as well as 
they can, and pray for mercy wherein they come short. And thus many come to 
duties that never come out of them to Christ. 

"Indeed, the natural man going to God in duties, will continually be found, 
either to go without a mediator, or with more mediators than one. Nature is blind, 
and therefore venturous ; it puts men on going immediately to God without Christ, 
Converse with many hearers of the Gospel on their hopes of salvation, and the 
name of Christ will scarce be heard from their mouth. Ask them how they think 
to find the pardon of sin, they say they look for mercy because God is a merci- 
ful God, and this is all they have to trust in. Others look for mercy for Christ's 
sake. But how do they know Christ will take their plea in hand ? Why, they 



ISO 



LIVING THOUGHTS OF JOHN WESLEY. 



pray, mourn, confess, and have great desires. So they have something of their 
own to recommend them to. him. They were never made 'poor in spirit,' and 
brought empty-handed to God to lay the stress of all on his atoning blood. 

" (3) The natural man is an enemy to Christ in his kingly office. 

*' How unwilling are natural men to submit to the laws and discipline of his 
kingdom. However they may be brought to some outward submission to the king 
of saints, yet sin always retains its throne in their hearts, and they are ' serving 
divers lusts and pleasures.' None but those in whom Christ is formed do really put 
the crown on his head. None but these receive the kingdom of Christ within them, 
and let him set up and put down in their souls as he will. As for others, any lord 
shall sooner have the rule over them than the Lord of glory. They kindly enter- 
tain his enemies, and will never absolutely resign themselves to his government. 
Thus you see the natural man is an enemy to Jesus Christ in all his offices. 

" 3. Ye are enemies to the Spirit of God : he is the Spirit of holiness. The 
natural man is unholy, and loves to be so ; and, therefore, ' resists the Holy Ghost.' 
The work of the Spirit is to ' convince the world of sin, righteousness, and judg- 
ment.' But, 0, how do men strive to ward ofl^ these convictions, as they would a 
blow that threatened their life! If the Si)irit dart them in so that they cannot 
avoid them, does not the heart say, ' Hast thou found me, 0 mine enemy ? ' And, 
indeed, they treat him as an enemy, doing their utmost to stifle their convictions, 
and to murder these harbingers that come to prepare the way of the Lord into the 
soul. Some fill their hands with business to put convictions out of their head, as 
Cain, who fell to building a city. Some put them off with fair promises, as Felix 
did ; some sport or sleep them away. And how can it be otherwise ? For it is the 
work of the Holy Spirit to subdue lusts, and burn up corruption. How then can he 
whose lusts are dear as his life fail of being an enemy to Him ? 

" Lastly. Ye are enemies to the law of God. Though the natural man ' desires 
to be under the law,' as a covenant of works ; yet, as it is a rule of life, he ' is not 
subject to it, neither indeed can be.' For, (1) Every natural man is wedded to some 
sin, which he cannot part with. And as he cannot bring up his inclinations to the 
law, he would fain bring down the law to his inclinations. And this is a plain 
standing evidence of the enmity of his heart against it. (2) The law, set home on 
the awakened conscience in its spirituality, irritates corruption. It is as oil to the 
fire, which, instead of quenching, makes it flame the more. ' When the command- 
ment comes, sin revives.' What reason can be assigned for this but the natural 
enmity of the heart against the holy law ? We conclude, then, that the unregen- 
erate are heart-enemies to God, his Son, his Spirit, and his law ; that there is a nat- 
ural contrariety, opposition, and enmity in the will of man to God himself and his 
holy will. 

" Fifthly. The unrenewed will is wholly perverse in reference to the end of man. 
Man is a merely dependent being, having no existence or goodness originally from 
himself ; but all he has is from God, as the first cause and spring of all perfection, 
natural and moral. Dependence is woven into his very nature, so that, should God 
withdraw from him, he would sink into nothing. Since then, whatever man is, he 
is of Him, surely whatever he is, he should be to Him ; as the waters which came 
out of the sea return thither again. And thus man was created, looking directly to 
God as his last end ; but, falling into sin, he fell off from God, and turned into him- 
self. Now this infers a total apostasy and universal corruption in man ; for whert 
the last end is changed there can be no real goodness. And this is the case of all 
men ia their natural state. They seek not God, but themselves. Hence, though 



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181 



many fair shreds of morality are among them, yet * there is none that doeth good, 
no, not one.' For though some of them ' run well,' they are still ofi^ the way ; they 
never aim at the right mark. Whithersoever they move, they cannot move beyond 
the circle of self. They seek themselves, they act for themselves ; their natural, 
civil, and religious actions, from whatever spring they come, do all run into and 
meet in this dead sea. 

" Most men are so far from making God their end in their natural and civil 
actions that he is not in all their thoughts. They eat and drink for no higher end 
than their own pleasure or necessity. Nor do the drops of sweetness God has put 
into the creatures raise their souls toward that ocean of delights that are in the 
Creator. And what are the natural man's civil actions, such as buying, selling, 
working, but fruit to himself ? Yea, self is the highest end of unregenerate men, 
even in their religious actions. They perform duties for a name, for some worldly 
interest, or, at best, in order to escape from hell. They seek not God at all, but for 
their own interest, so that God is only the means, and self their end. 

" Thus have I given a rude draught of man's will in his natural state, drawn from 
Scripture and our own experience. Now, since all must be wrong where the under- 
standing and will are so corrupt, I shall briefly dispatch what remains. 

" 3. The affectiorts are corrupted, wholly disordered and distempered. They are 
like an unruly horse, that either will not receive or violently runs away with the 
rider. Man's heart is naturally a mother of abominations. *For from within, out 
of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, 
covetousness.' The natural man's affections are wholly misplaced ; he is a spiritual 
monster. His heart is where his feet should be, fixed on earth ; his heels are 
lifted up against heaven, which his heart should be set on ; his face is toward hell, 
his back toward heaven ; he loves what he should hate, and hates what he should 
luve; joys in what he ought to mourn for, and mourns for what he should rejoice 
in; glories in his shame, and is ashamed of his glory; abhors what he should 
desire, and desires what he should abhor. If his affections are set on lawful 
objects, they are either excessive or defective. These objects have either too little 
of them or too much. But spiritual things have always too little. 

" Here is * a threefold cord ' against heaven, not easily broken — a blind mind, a 
perverse will, disordered affections. The mind, swelled with pride, says. The man 
should not stoop ; the will, opposite to the will of God, says. He will not ; and the 
corrupt affections, rising against the Lord, in defense of the corrupt will, say, He 
sliall not. And thus we stand out against God, till we are created anew by Christ 

.J(>SUS. 

" (4) The comcicncc is corrupt and defiled. It cannot do its work, but according 
to tlie light it hath to work by. Wherefore, seeing ' the natural man discerneth not 
spiritual things,' his conscience is quite useless in that point. It may indeed check 
far grosser sins ; but spiritual sins it discerns not. Tims it will fly in the face of 
many for drunkenness, who yet have a profound peace though they live in unbelief, 
and are utter strangers to spiritual worship and 'the life of faith.' And the light 
of his conscience being faint and languishing, even in the things which it docs 
reach, its incitements to duty and struggles against sin are very remiss and easily 
got over. But there is also a false light in the dark mind, which often ' calls evil 
good, and good evil.' And such a conscience is like a blind and furious horse, 
which violently runs down all that comes in his way. Indeed, whenever conscience 
is awakened by the spirit of conviction it will rage and roar, and put the whole 
man in a consternation. It makes the stiff heart to tremble, and the knees to bow ; 



1S2 



LIVIXG THOUGHTS OF JOHX WESLEY. 



Bets the eyes a-weeping, the tongue a-confessing. But still it is an evil conscience, 
which naturally leads only to despair ; and ■will do it effectually, unless either sin 
prevails over it to lull it asleep, as in the case of Felix, or the blood of Christ pre- 
vail over it, sprinkling and ' purging it from dead works.' 

" Thus is man by nature wholly corrupted. But whence came this total corrup- 
tion of our nature ? That man's nature was corrupt, the very heathens perceived ; 
but how ' sin entered ' they could not tell. But the Scripture is very plain in the 
point : ' By one man sin entered into the world.' ' By one man's disobedience 
many ' (all) ' were made sinners.' Adam's sin corrupted man's nature, and leavened 
the whole lump of mankind. We putrified in Adam as our root. The root was 
poisoned, and so the branches were envenomed. The vine turned 'the vine of 
Sodom,' and so the grapes became ' grapes of gall.' Adam, by his sin, became not 
only guilty, but corrupt ; and so transmits guilt and corruption to his posterity. 
By his sin he stripped himself of his original righteousness and corrupted himself. 
We were in him representatively, as our moral head ; we were in him seminally, a3 
our natural head. Hence we fell in him (as Levi ' paid tithes ' when * in the loins 
of Abraham ') ; ' by his disobedience ' we ' were made sinners ;' his first sin is im- 
puted to us. And we are left without that original righteousness which, being given 
to him as a common person, he cast oif. And this is necessarily followed, in him 
and us, by the corruption of our whole nature ; righteousness and corruption being 
two contrai"ies, one of which must always be in man. And Adam, our common 
father, being corrupt, so are we ; for ' who can bring a clean thing out of an un- 
clean ? ' 

" It remains only to apply this doctrine. And, first, for information : is man's 
nature wholly corrupted? Then, 1. No wonder the grave opens its devouring 
mouth for us as soon as the womb has cast us forth. For we are all, in a spiritual 
sense, dead-born ; yea, and ' filthy ' (Psa. xiv, 8), noisome, rank, and stinking, as a 
corrupt thing ; so the word imports. Let us not complain of the miseries we are 
exposed to at our entrance, or during our continuance, in the world. Here is the 
venom that has poisoned all the springs of earthly enjoyments. It is the corruption 
of human nature, which brings forth all the miseries of life. 

2. Behold here, as in a glass, the spring of all the wickedness, profaneness, 
and formality in the world. Every thing acts agreeable to its own nature ; and so 
corrupt man acts corruptly. You need not wonder at the sinfulness of your own 
heart and life, nor at the sinfulness and perverseness of others. If a man be 
crooked, he cannot but halt ; and if the clock be set wrong, how can it point the 
hour right ? 

" 3. See here why sin is so pleasant and religion such a burden to men. Sin is 
natural, holiness not so. Oxen cannot feed in the sea, nor fishes in the fruitful 
field. A swine brought into a palace would prefer the mire. And corrupt nature 
tends ever to impurity. 

"4. Learn from hence the nature and necessity of regeneration. (1) The nature: 
it is not a partial but a total change. Thy whole nature is corrupted ; therefore, 
the whole must be renewed. ' All things ' must ' become new.' If a man who had 
received many wounds were cured of all but one, he might still bleed to death. It 
is not a change made by human industry, but by the almighty Spirit of God. A man 
must be ' born of the Spirit.' Our nature is corrupt, and none but the God of nat- 
ure can change it. Man may pin a new life to an old heart, but he can never 
change the heart. (2) The necessity : It is absolutely necessary in order to salva- 
itiou. ' Except a man be born again, lie cannot see the kingdom of God.' No 



THE DOCTRINE OF ORIGINAL SIN. 



133 



unclean thing can enter ' the new Jerusalem.' But thou art by nature wholly unclean. 
Deceive not thyself. No mercy of God, no blood of Christ, will bring an unregener- 
ate sinner to heaven. For God will never open a fountain of mercy to wash away 
his own holiness and truth ; nor did Christ shed his precious blood to blot out the 
truths of God. Heaven ! What would you do there, who are not born again ? A 
holy Head, and corrupt members ! A Head full of treasures of grace, members filled 
with treasures of wickedness ! Ye are no ways adapted to the society above, more 
than beasts to converse with men. Could the unrenewed man go to heaven, he 
would go to it no otherwise than now he comes to the duties of holiness ; that is, 
leaving his heart behind him. 

" We may apply this doctrine, secondly, for lamentation. Well may we lament 
thy case, 0 natural man ; for it is the saddest case one can be in out of hell. It is 
time to lament for thee ; for thou art dead already, dead while thou livest. Thou 
carriest about a dead soul in a living body ; and, because thou art dead, canst not 
lament thy own case. Thou ' hast no good in thee ; ' thy soul is a mass of darkness, 
rebellion, and vileness before God. Thou ' canst do no good ; ' thou canst do noth- 
ing but sin. For thou art *the servant of sin,' and, therefore, free from righteous- 
ness ; thou dost not, canst not, meddle with it. Thou art ' under the dominion of 
sin ; ' a dominion where righteousness can have no place. Thou art a child and a 
servant of the devil as long as thou art in a state of nature. But, to prevent any 
mistake, consider that Satan hath two kinds of servants. There are some em-« 
ployed, as it were, in coarser work. These bear the devil's mark in their foreheads ; 
having no form of godliness, not so much as performing the external duties of 
religion, but living apparently as sons of earth, only minding earthly things. 
Whereas, others are employed in more refined work, who carry his mark in their 
right hand, which they can and do hide, by a form of religion, from the view of the 
world. These sacrifice to the corrupt mind, as the other to the flesh. Pride, unbe- 
lief, self-pleasing, and the like spiritual sins prey on their corrupted, wholly cor- 
rupted, souls. Both are servants of the same house, equally void of righteousness. 

" Indeed, how is it possible thou shouldest be able to do any thing good, whose 
nature is wholly corrupt? 'Can an evil tree bring forth good fruit? Do men 
gather grapes of thorns ? If then thy nature be totally evil, all thou doest is cer- 
tainly so too. 

"Hear, 0 sinner, what is thy case! Innumerable sins compass thee about; 
floods of impurities overwhelm thee. Sins of all sorts roll up and down in the dead 
sea of thy soul, where no good can breathe, because of the corruption there. Thy 
lips are unclean ; the opening of thy mouth is as the opening of a grave, full of 
stench and rottenness. Thy natural actions are sin ; for ' when ye did eat, and when 
ye did drink, did not ye eat for yourselves, and drink for yourselves ? ' (Zech. vii, 6.) 
Thy civil actions are sin : ' The plowing of tlie wicked is sin ' (Prov. xxi, 4). Thy 
religious actions are sin : ' The sacrifice of the wicked is an abomination to the 
Lord.' The thoughts and imaginations of thy heart are ' only evil continually.' A 
deed may be soon done, a word soon spoken, a thought pass, but each of these is an 
item ill thy accounts. 0 sad reckoning ! As many thoughts, words, actions, so 
many sins ; and the longer thou livest, thy accounts swell the more. Should a tear 
be dropped for every sin, thine eyes must be 'fountains of tears.' For nothing but 
sin comes from thee ; thy heart frames nothing but evil imaginations ; there is 
nothing in thy life but what is framed by thy heart ; therefore, there is nothing in 
thy heart or life but evil. 

"And all thy religion, if thou hast any, is lost labor if thou art not born again: 



134 



LIVING THOUGHTS OF JOHN WESLEY. 



truly then thy duties are sins. Would not the best wine be loathsome in a foul 
vessel ? So is the religion of an unregenerate man. Thy duties cannot make thy 
corrupt soul holy ; but thy corrupt heart makes them unclean. Thou wast wont to 
divide thy works into two sorts ; to count some good and some evil. But thou 
must count again, and put all under one head ; for God writes on them all, ' Only 
evil.' 

" And thou canst not help thyself. What canst thou do to take away thy sin, 
who art wholly corrupt ? Will mud and filth wash our filthiness ? And wilt thou 
purge out sin by sinning ? Job took a potsherd to scrape himself, because his 
hands were as full of boils as his body. This is the case of thy corrupt soul, so 
long as thou art in a state of nature. Thou art poor indeed, extremely ' miserable 
and poor ; ' thou hast no shelter but a refuge of lies ; no garment for thy soul but 
' filthy rags ; ' nothing to nourish it but husks that cannot satisfy. More than that, 
thou hast got such a bruise in the loins of Adam, that thou art ' without strength,' 
unable to do any thing. Nay, more than all this, thou canst not so much as seek 
aright, but liest helpless, as an infant exposed in the open field. 

" 0, that ye would believe this sad truth ! How little is it believed in the world ! 
Few are concerned to have their evil lives reformed, but fewer far to have their 
evil nature changed. Most men know not what they are ; as the eye, which, seeing 
many things, never sees itself. But until ye know every one " the plague of his 
own heart,' there is no hope of your recovery. Why will ye not believe the plain 
testimony of Scripture ? Alas ! that is the nature of your disease. ' Thou knowest 
not that thou art wretched and miserable and poor and blind and naked.' Lord, 
open their eyes, before they lift them up in hell and see what they will not see 
now ! 

" Meantime let us have a special eye upon the corruption and sin of our nature. 
What avails it to take notice of other sins while this mother-sin is unnoticed ? This 
is a weighty point ; in speaking to which I shall, 

" 1. Point at some evidences of men's overlooking the sin of their nature. As (1) 
Men's being so confident of themselves, as if they were in no danger of gross sins. 
Many would take heinously such a caution as Christ gave Ms apostles, ' Take heed 
of surfeiting and drunkenness.' They would be ready to cry out, 'Am I a dog ? ' It 
would raise the pride of their heart, not their fear and trembling. And all this is a 
proof that they know not the corruption of their own nature. (2) Untendernesa 
toward them that fall. Many in this case cast off all bowels of compassion ; a plain 
proof that they do not know or ' consider themselves, lest they also be tempted.' 
Grace, indeed, does make men zealous against sin, in others as well as in them- 
selves. But eyes turned inward to the corruption of nature clothe them with pity 
and compassion, and fill them with thankfulness, that they were not the persons 
left to be such spectacles of human frailty. (3) Men's venturing so boldly on temp- 
tation, in confidence of their coming off fairly. Were they sensible of the corrup- 
tion of their nature they would beware of entering on the devil's ground, as ouo 
girt about with bags of gunpowder would be loath to walk where sparks of fire were 
flying. 

" 2. I shall mention a few things in which ye should have a special eye to the sin 
of your nature : (1) In your application to Christ, When you arc with the Physi- 
cian, 0, forget not this disease ! They never yet knew their errand to Christ who 
went not to him for the sin of their nature ; for his blood to take away the guilt 
and his Spirit to break the power of it. Though ye should lay before him a cata- 
logue of sins which might reach from earth to heaven, yet, if you omit this, you 



THE DOCTRINE OF ORIGIXAL SIX. 



135 



have forgot the best part of the errand a poor sinner has to the Physician of souls. 
(2) Have a special eye to it in your repentance. If you would repent indeed, let 
the streams lead you up to the fountain, and mourn over your corrupt nature, as 
the cause of all sin in heart, word, and work. 'Against thee, thee only, have I 
sinned, and done this evil in thy sight. Behold I was shapen in iniquity, and in sin 
did my mother conceive me.' (3) Have a special eye to it in your mortification. 
' Crucify the flesh, with its affections and desires.' It is the root of bitterness which 
must be struck at, else we labor in vain. In vain do we go about to purge the 
streams, if we are at no pains about the muddy fountain. (4) Ye are to eye this in 
your daily walk. He that would walk uprightly must have one eye upward to Jesus 
Christ, another inward to the corruption of his own nature. 

" I shall offer some reasons why we should especially observe the sin of our 
nature. (1) Because of all sins it is the most extensive and diffusive. It goes 
through the whole man and spoils all. Other sins mar particular parts of the image 
of God, but this defaces the whole. It is the poison of the old serpent cast into 
the fountain, and so infects every action, every breathing of the soul. 

" (2) It is the cause of all particular sins, both in our hearts and lives. ' Out of 
the heart of man proceed evil thoughts, adulteries,' and all other abominations. It 
is the bitter fountain ; and particular lusts are but rivulets running from it, which 
bring forth into the life a part only, not the whole, of what is within. 

" (3) It is virtually all sins ; for it is the seed of all which want but the occasion to 
set up their heads. Hence it is called ' a body of death,' as consisting of the sev- 
eral members which constitute that 'body of sins' (Col. ii, 11) whose life lies in 
spiritual death. It is the cursed ground, fit to bring forth all manner of noxious 
weeds. Never did every sin appear in the conversation of the vilest wretch that 
ever lived. But look into thy nature, and thou mayst see all and every sin in the 
root thereof. There is a fullness of all unrighteousness there — atheism, idolatry, 
adultery, murder. Perhaps none of these appear to thee in thy heart ; but there is 
more in that unfathomable depth of wickedness than thou knowest. 

" (4) The sin of our nature is of all sins the most fixed and abiding. Sinful ac- 
tions are transient, though the guilt and stain of them may remain. But the cor- 
ruption of nature passes not away. It remains in its full power, by night and by 
day, at all times, till nature is changed by converting grace. 

" You may observe three things in the corrupt heart : (i) There is the corrupt 
nature, the evil bent of the heart, whereby men are unapt for all good, and fitted for 
all evil, (ii) There are particular lusts or dispositions of that corrupt nature, such 
as pride, passion, covetousness. (iii) There is one of these stronger than all the 
rest — ' the sin which doth so easily beset us,' So that the river divides into many 
streams, whereof one is greater than the rest. The corruption of nature is the 
river-head, which has many particular lusts wherein it runs ; but it mainly disbur- 
dens itself into that which we call the predominant sin. But as in some rivers the 
main stream runs not always in the same channel, so the besetting sin may change ; 
as lust in youth may be succeeded by covetousness in old age. Now, what does it 
avail to reform in other things, while the reigning sin retains its full power ? What 
if a particular sin be gone ? If the sin of our nature keep the throne, it will set 
up another in its stead — as when a water-course is stopped in one place it will 
break forth in another. Thus some cast off their prodigality, but covetousness 
comes in its stead. Some quit their profaneness, but the same stream runs in the 
other channel of self-righteousness, 

" That you may have a full view of the sin of your nature, I would recommend 



186 



LIVING THOUGHTS OF JOHN WESLEY. 



to you three things : 1. Study to know the spirituality and the extent of the law of 
God ; for that is the glass wherein you may see yourselves. 2. Observe your hearts 
at all times, but especially under temptation. Temptation is a fire that brings up 
the scum of the unregenerate heart. 3. Go to God through Jesus Christ for illu- 
mination by his Spirit. Say unto him, ' What I know not, teach thou me ! ' and be 
willing to take in hght from the word. It is by the word the Spirit teacheth ; but 
unless he teach, all other tea.ching is to little purpose. You will never see yourself 
aright till he light his candle in your breast. Neither the fullness and glory of 
Christ nor the corruption and vileness of our nature ever were or can be rightly 
learned but where the Spirit of Christ is the teacher. 

" To conclude : Let the consideration of what has been said commend Christ to 
you all. Ye that are brought out of your natural state, be humble ; still coming to 
Christ, still cleaving to him, for the purging out what remains of your natural cor- 
ruption. Ye that are yet in your natural state, what will ye do ? Ye must die ; ye 
must stand at the judgment-seat of God. Will you lie down and sleep another 
night at ease in this case ! See ye do it not. Before another day you may be set 
before his dreadful tribunal, in the grave-clothes of your corrupt state, and your 
vile souls cast into the pit of destruction, to be forever buried out of God's sight ; 
for I testify unto you, there is no peace with God, no pardon, no heaven for you in 
this state. There is but a step betwixt you and eternal destruction from the pres- 
ence of the Lord. If the brittle thread of life, which may be broke with a touch in 
a moment, or ever you are aware, be broke while you are in this state, you are 
ruined forever and without remedy. But come ye speedily to Jesus Christ. He 
hath cleansed as vile souls as yours. ' Confess your sins,' and he will both ' for- 
give your sins and cleanse you from all unrighteousness.' " 



THE RELIGIOUS REVIVAL IN ENGLAND. 

(1744.) 

And when he was come near, he beheld the city, and wept over it, saying, If thou hadst 
known, even thou, at least In this thy day, the things which belong unto thy peace !— Luke 
xix, 41, 42. 

1. Now, what can an impartial person think concerning the 
present state of religion in England ? Is there a nation nnder 
the sun which is so deeply fallen from the very first principles of 
all religion ? Where is the country in which is found so utter a 
disregard to even heathen morality; such a thorough contempt of 
justice and truth, and all that should be dear and honorable to 
rational creatures ? 

What species of vice can possibly be named, even of those that 
nature itself abhors, of which we have not had for many years a 
plentiful and still increasing harvest ? What sin remains, either 
in Rome or Constantinople, which we have not imported long 
ago (if it was not of our native growth), and improved upon ever 
since ? Such a complication of villainies of every kind, consid- 
ered with all their aggravations, such a scorn of wliatever bears 



THE RELIGIOUS REVIVAL IN ENGLAND. 



137 



the face of virtue, such injustice, fraud, and falsehood; above all, 
such perjury and such a method of law, we may defy the whole 
world to produce. 

What multitudes are found throughout our land who do not 
even profess any religion at all ! And what numbers of those 
who profess much confute their profession by their practice ! 
yea, and perhaps by their exorbitant pride, vanity, covetousness, 
rapaciousness, or oppression cause the very name of religion to 
stink in the nostrils of many (otherwise) reasonable men. 

2. "However, we have many thousands still of truly virtuous 
and religious men." Wherein does their religion consist ? In 
righteousness and true holiness, in love stronger than death, fer- 
vent gratitude to God, and tender alfection to all his creatures ? 
Is their religion the religion of the heart, a renewal of soul in the 
image of God ? Do they resemble him they worship ? Are 
they free from pride, from vanity, from malice and envy, from 
ambition and avarice, from passion and lust, from every uneasy 
and unlovely temper ? Alas ! I fear neither they (the greater 
part at least) nor you know what this religion means, or have 
any more notion of it than the peasant that holds the plow of the 
religion of a Gymnosophist. 

It is well if the genuine religion of Christ has any more alliance 
with what you call religion than with the Turkish pilgrimages 
to Mecca, or the popish worship of our Lady of Loretto. Have 
you not substituted, in the place of the religion of the heart, 
something (I do not say equally sinful, but) equally vain and for- 
eign to the worshiping of God " in spirit and in truth ? " What 
else can be said even of prayer (public or private) in the manner 
wherein you generally perform it ? as a thing of course, running 
round and round in the same dull track, without either the knowl- 
edge or love of God, without one heavenly temper, either attained 
or improved. O, what mockery of God is this ! 

And yet even this religion, which can do you no good, may do 
you much harm. Nay, it is plain it does; it daily increases your 
pride, as you measure your goodness by the number and length 
of your performances. It gives you a deep contempt of those 
who do not come up to the full tale of your virtues. It inspires 
men with a zeal which is the very fire of hell, furious, bitter, im- 
placable, unmerciful; often to a degree that extinguishes all com- 
passion, all good nature, and humanity. Insomuch that the exe- 
crable fierceness of spirit, which is the natural fruit of such a 
religion, hath many times, in spite of all ties, divine and human, 



188 



LIVING THOUGHTS OF JOHN WESLEY. 



broke out into open violence, into rapine, murder, sedition, re- 
bellion, civil war, to the desolation of whole cities and countries. 

Tantum hsec religio potuit suadere malorum ! 
(So much mischief this religion does !) 

3. Now, if there be a God, and one that is not a mere idle spec- 
tator of the things that are done upon the earth, but a rewarder 
of men and nations according to their works, what can the eveiit 
of these things be ? It was reasonable to believe that he would 
have risen long ago and maintained his own cause, either by send- 
ing the famine or pestilence among us, or by pouring out his fury 
in blood. And many wise and holy men have frequently de- 
clared that they daily expected this ; that they daily looked for 
the patience of God to give place, and judgment to rejoice over 
mercy. 

4. Just at this time, when we wanted little of " filling up the 
measure of our iniquities," two or three clergymen of the Church 
of England began vehemently to " call sinners to repentance." 
In two or three years they had sounded the alarm to the utmost 
borders of the land. Many thousands gathered together to hear 
them ; and in every place where ihey came many began to show 
such a concern for religion as they had never done before. A 
stronger impression was made on their minds of the importance 
of things eternal, and they had more earnest desires of serving 
God than they had ever had from their earliest childhood. Thus 
did God begin to draw them toward himself with the cords of 
love, with the bands of a man. 

Many of these were in a short time deeply convinced of the 
number and heinousness of their sins. They were also made 
thoroughly sensible of those tempers which are justly hateful to 
God and man, and of their utter ignorance of God, and entire in- 
ability either to know, love, or serve him. At the same time they 
saw in the strongest light the insignificancy of their outside re- 
ligion; nay, and often confessed it before God, as the most 
abominable hypocrisy. Thus did they sink deeper and deeper 
into that repentance which must ever precede faith in the Son of 
God. 

And from hence sprung " fruits meet for repentance." The 
drunkard commenced sober and temperate ; the whoremonger ab- 
stained from adultery and fornication; the unjust from oppression 
and wrong. He that had been accustomed to curse and swear 
for many years now swore no more. The sluggard began to 
work with his hands, that he might eat his own bread. The miser 



THE RELIGIOUS REVIVAL IN ENGLAND. 



139 



learned to deal his bread to the hungry, and to cover the naked 
with a garment. Indeed, the whole form of their life was 
changed ; they had " left olf doing evil, and learned to do well." 

5. But this was not all. Over and above this outward change 
they began to experience inward religion. " The love of God 
was shed abroad in their hearts," which they continue to enjoy 
to this day. They "love him, because he first loved us," and 
withheld not from us his Son, his only Son. And this love con- 
strains them to love all mankind, all the children of the Father of 
heaven and earth ; and inspires them with every holy and heav- 
enly temper, the whole mind that was in Christ. Hence it is that 
they are now uniform in their behavior, unblamable in all man- 
ner of conversation. And in whatsoever state they are they have 
learned therewith to be content; insomuch that now they can 
" in every thing give thanks." They more than patiently acquiesce, 
they rejoice and are exceeding glad in all God's dispensations 
toward them. For as long as they love God (and that love no 
man taketh from them), they are always happy in God. Thus 
they calmly travel on through life, being never weary nor faint 
in their minds, never repining, murmuring, or dissatisfied, casting 
all their care upon God, till the hour comes that they should 
drop this covering of earth and return unto the great Father of 
spirits. Then, especially, it is that they " rejoice with joy un- 
speakable and full of glory." You who credit it not, come and 
see. See these living and dying Christians. 

Happy while on earth they breathe ; 

Mightier joys ordained to know, 
Trampling on sin, hell, and death, 

To the third heaven they go. 

Now, if these things are so, what reasonable man can deny 
(supposing the Scriptures to be true) that God is now visiting 
this nation in a far other manner than we had cause to expect ? 
Instead of pouring out his fierce displeasure upon us, he hath 
made us yet another tender of mercy ; so that even when sin did 
most abound, grace hath much more abounded. 

6. Yea, " the grace of God, which bringeth salvation," present 
salvation from inward and outward sin, halh abounded of late 
years in such a degree as neither we nor our fathers had known. 
How extensive is the change which has been wrought on the 
minds and lives of the people ! Know ye not that the sound is 
gone forth into all the land ; that there is scarce a city or consid- 
erable town to be found where some have not been roused out of 



140 



LIVING THOUGHTS OF JOHN WESLEY. 



the sleep of death, and constrained to ciy out, in the bitterness of 
their soul, " What must I do to be saved ? " that this religious 
concern has spread to every age and sex; to most orders and de- 
grees of men ? to abundance of those, in particular, who, in time 
past, were accounted monsters of wickedness, drinking in in- 
iquity like water," and committing all " uncleanness with greedi- 
ness." 

7. In what age has such a work been wrought, considering the 
swiftness as well as the extent of it ? When have such numbers 
of sinners in so short a time been recovered from the error of 
their ways ? When hath religion, I will not say since the Reforma- 
tion, but since the time of Constantine the Great, made so large 
a progress in any nation, within so small a space? I believe 
hardly can either ancient or modern history supply us with a par- 
allel instance. 

8. Let understanding men observe also the depth of the work 
so extensively and swiftly wrought. It is not a slight or super- 
ficial thing; but multitudes of men have been so thoroughly 
" convinced of sin " that their " bones were smitten asunder, as it 
were with a sword dividing the very joints and marrow." Many 
of these have been shortly after so filled with " peace and joy in 
believing " that, whether they were in the body or out of the 
body, they could scarcely tell. And in the power of this faith 
they have trampled under foot whatever the world accounts either 
terrible or desirable; having evidenced, in the severest trials, so 
fervent a love to God, so invariable and tender a good-will to 
mankind, particularly to their enemies, and such a measure of all 
the fruits of holiness, as were not unworthy the apostolic age. 
Now, so deep a repentance, so firm a faith, so fervent love and 
unblemished holiness, wrought in so many persons, within so short 
a time, the world has not seen for many ages. 

9. No less remarkable is the purity of the religion which has ex- 
tended itself so deeply and swiftly. I speak particularly with regard 
to the doctrines held by those among whom it so extended. Those 
of the Church of England, at least, must acknowledge this. For 
where is there a body of people in the realm w^ho, number for 
number, so closely adhere to what our Church delivers as pure doc- 
trine ? Where are those who have approved and do approve them- 
selves more orthodox, more sound in their opinions ? Is there a 
Socinian or Arian among them all ? Nay, were you to recite the 
whole catalogue of heresies enumerated by Bishop Pearson, it 
might be asked. Who can lay any one of these to their charge ? 



TEE RELIGIOUS REVIVAL ly EyOLAJ^E. 



141 



"Nor is their religion more pure from heresy than it is from 
superstition. In former times, wherever an unusual concern for 
the things of God hath appeared on the one hand, strange and 
erroneous opinions continually sprung up with it ; on the other, a 
zeal for things which were no part of religion, as though they 
had been essential branches of it. And many have laid as great, 
if not greater, stress on trifles, as on the weightier matters of the 
law. But it has not been so in the present case. No stress has 
been laid on any thing, as though it were necessary to salvation, 
but what is undeniably contained in the word of God. And of 
the things contained therein, the stress laid on each has been in 
proportion to the nearness of its relation to what is there laid 
down as the sum of all, the love of God and our neighbor. So 
pure from superstition, so thoroughly scriptural, is that religion 
which has lately spread in this nation ! 

10. It is likewise rational as well as scriptural ; it is as pure from 
enthusiasm as from superstition. It is true, the contrary has been 
continually affirmed ; but to affirm is one thing, to prove is another. 
Who will prove that it is enthusiasm to love God, even though we 
love him with all our heart ? to rejoice in the sense of his love 
to us ? to praise him even with all our strength ? Who is able 
to make good this charge against the love of all mankind ? or, 
laying rhetorical flourishes aside, to come close to the question, 
and demonstrate that it is enthusiasm in every state we are in 
therewith to be content? I do but just touch on the general 
heads. Ye men of reason, give me a man who, setting raillery 
and ill-names apart, will maintain this by dint of argument. If 
not, own this religion is the thing you seek — sober, manly, rational, 
divine; however exposed to the censure of those who are accus- 
tomed to revile what they understand not. 

11. It may be farther observed, the religion of those we now 
speak of is entirely clear from bigotry. (Perhaps this might have 
been ranked with superstition, of which it seems to be only a par- 
ticular species.) They are in nowise bigoted to opinions. They 
do, indeed, hold right opinions; but they are peculiarly cautious 
not to rest the weight of Christianity there. They have no such 
overgrown fondness for any opinions as to think those alone will 
make them Christians, or to confine their affection or esteem to 
those who agree with them therein. There is nothing they are 
more fearful of than this, lest it should steal upon them unawares. 
Nor are they bigoted to any particular branch even of practical 
religion. They desire, indeed, to be exact in every jot and tittle, 



142 



LIVING THOUGHTS OF JOHN WESLEY. 



in the very smallest points of Christian practice. But they are 
not attached to one point more than another ; they aim at uni- 
form, universal obedience. They contend for nothing trifling, as 
if it were important ; for nothing indifferent, as if it were neces- 
sary ; for nothing circumstantial, as if it were essential to Chris- 
tianity ; but for every thing in its own order. 

12. Above all, let it be observed that this religion has no mixture 
of vice or unholiness. It gives no man of any rank or profession 
the least license to sin. It makes no allowance to any person for un- 
godliness of any kind. Not that all who follow after have attained 
this, either are already perfect. But, however that be, they plead 
for no sin, either inward or outward. They condemn every kind 
and degree thereof, in themselves as well as in other men. Indeed, 
most in themselves ; it being their constant care to bring those 
words home to their own case, " Whosoever shall keep the whole 
law, and yet offend in one point, he is guilty of all." 

13. Yet there is not found among them tliat bitter zeal in points, 
either of small or of great importance, that spirit of persecution 
which has so often accompanied the spirit of reformation. It is 
an idle conceit that the spirit of persecution is among the papists 
only: it is wheresoever the devil, that old murderer, works; and 
he still "worketh in" all "the children of disobedience." Of 
consequence, all the children of obedience will, on a thousand 
different pretenses, and in a thousand different ways, so far as 
God permits, persecute the children of God. But what is still 
more to be lamented is that the children of God themselves have 
80 often used the same weapons, and persecuted others when the 
power was in their own hands. 

Can we wholly excuse those venerable men, our great reform- 
ers themselves, from this charge ? I fear not, if we impartially 
read over any history of the Reformation. What wonder is it, 
then, that, when the tables were turned, Bishop Bonner, or Gar- 
diner, should make reprisals ; that they should measure to others 
(indeed, good measure, shaken together) what had before been 
measured to them ? Nor is it strange, when we consider the 
single case of Joan Bocher, that God should suffer those (other- 
wise) holy men. Archbishop Crannier, Bishop Ridley, and Bishop 
Latimer, to drink of the same cup Avith her. 

14. But can you find any tincture of this in the case before us ? 
Do not all who have lately known the love of God know " what 
spirit they are of;" and that the Son of Man is not come to destroy 
men's lives, but to save tliem ? Do they approve of the using any 



now MR. WESLEY BEGAN TO PREACH METHODISM. 1 48 



kind or degree of violence, on any account or pretense whatso- 
ever, in matters of religion ? Do they not hold the right every 
man hns to judge for himself to be sacred and inviolable ? Do 
they nllow any method of bringing even those who are farthest 
out of the way, who are in the grossest errors, to the knowledge 
of the truth, except the methods of reason and persuasion; of 
love, patience, gentleness, long-suffering ? Is there any thing in 
their practice which is inconsistent with this their constant pro- 
fession ? Do they in fact hinder their own relations or dependents 
from worshiping God according to their own conscience ? When 
they believe them to be in error, do they use force of any kind, 
in order to bring them out of it ? Let the instances, if there arc 
such, be produced. But if no such are to be found, then let all 
reasonable men who believe the Bible own that a work of God is 
wrought in our land, and such a work (if we survey in one view 
the extent of it, the swiftness with which it has spread, the depth 
of that religion which was so swiftly diffused, and its purity from 
all corrupt mixtures) as, it must be acknowledged, cannot easily 
be paralleled, in all these concurrent circumstances, by any thing 
that is found in the English annals since Christianity was first 
planted in this island. 



HOW MR. WESLEY BEGAN TO PREACH METHODISM. 

I WAS ordained deacon in 1725 and priest in the year following. 
But it was many years after this before I was convinced of the 
great truths above recited. During all that time I was utterly 
ignorant of the nature and condition of justification. Sometimes 
I confounded it with sanctification (particularly when I was in 
Georgia) ; at other times I had some confused notion about the 
forgiveness of sins; but then 1 took it for granted the time of 
this must be either the hour of death or the day of judgment. 

I was equally ignorant of the nature of saving faith; appre- 
hending it to mean no more than a " firm assent to all the propo- 
sitions contained in the Old and New Testaments." 

As soon as, by the great blessing of God, I had a clearer view 
of these things I began to declare them to others also. "I be- 
lieved, and therefore I spake." Wherever I was now desired to 
preach, salvation by faith was my only theme. My constant sub- 
jects were, Believe in the Lord Jesus Christ, and thou shalt be 



144 



LIVING THOUGHTS OF JOHN WESLEY. 



saved." " Him hath God exalted to be a Prince and a Saviour, 
to give repentance and remission of sins." These I explained and 
enforced with all my might, both in every church where I was 
asked to preach, and occasionally in the religious societies of Lon- 
don and Westminster; to some or other of which I was continually 
pressed to go by the stewards or other members of them. 

Things were in this posture when I was told I must preach no 
more in this, and this, and another church ; the reason was usually 
added without reserve, " Because you preach such doctrines." So 
much the more those who could not hear me there flocked together 
when 1 was at any of the societies ; where I spoke, more or less, 
though with much inconvenience, to as many as the room I was 
in would contain. 

But, after a time, finding those rooms could not contain a 
tenth part of the people that were earnest to hear, I determined 
to do the same thing in England which I had often done in a 
warmer climate; namely, when the house would not contain the 
congregation, to preach in the open air. This I accordingly did, 
first at Bristol, where the society rooms were exceeding small, and 
at Kingswood, where we had no room at all ; afterward, in or 
near London. 

And I cannot say I have ever seen a more awful sight than 
when, on Rose Green, or the top of Hannam Mount, some thou- 
sands of people were calmly joined together in solemn waiting 
upon God, while 

They stood, and under open air adored 

The God who made both air, earth, heaven, and sky. • 

And, whether they were listening to his word with attention still 
as night, or were lifting up their voice in praise as the sound of 
many waters, many a time have I been constrained to say in my 
heart, "How dreadful is this place! This" also "is no other 
than the house of God ! This is the gate of heaven ! " 

Be pleased to observe : (1) That I was forbidden, as by a gen- 
eral consent, to preach in any church (though not by any judicial 
sentence) "for preaching such doctrine." This was the open, 
avowed cause ; there was at that time no other, either real or pre- 
tended, except that the people crowded so. (2) That I had no 
desire or design to preach in the open air till after this prohibition. 
(3) That when I did, as it was no matter of choice, so neither 
of premeditation. There was no scheme at all previously formed 
which was to be supported thereby; nor had I any other end in 



MR. WESLEY CHARGED WITE PREACHING MADNESS. 145 



view than this — to save as many souls as I could. (4) Field 
preaching was therefore a sudden expedient, a thing submitted to, 
rather than chosen ; and therefore submitted to because I thought 
preaching even thus better than not preaching at all : First, in 
regard to my own soul, because, "a dispensation of the Gospel 
being committed to me," I did not dare " not to preach the Gos- 
pel." Secondly, in regard to the souls of others, whom I every- 
where saw " seeking death in the error of their life." 



MR. WESLEY CHARGED WITH PREACHING MADNESS. 

" But you drive them out of their senses. You make them 
mad." Kay, then they are idle with a vengeance. This objec- 
tion, therefore, being of the utmost importance, deserves our 
deepest consideration. 

And, first, I grant, it is my earnest desire to drive all the 
world into what you probably call madness (I mean, inward 
religion); to make them just as mad as Paul when he was so 
accounted by Festus. 

The counting all things on earth but dung and dross, so we 
may win Christ; the trampling under foot all the pleasures of 
the world; the seeking no treasure but in heaven; the having no 
desire of the praise of men, a good character, a fair reputation; 
the being exceeding glad when men revile us, and persecute us, 
and say all manner of evil against us falsely; the giving God 
thanks, when our father and mother forsake us, when we have 
neither food to eat, nor raiment to put on, nor a friend but what 
shoots out bitter words, nor a place where to lay our head: this 
is utter distraction in your account ; but in God's it is sober, 
rational religion ; the genuine fruit, not of a distempered brain, 
not of a sickly imagination, but of the power of God in the heart, 
of victorious love, " and of a sound mind." 

I grant, secondly, it is my endeavor to drive all I can into 
what you may term another species of madness, which is usu- 
ally preparatory to this, and which I term repentance or con- 
viction. 

I cannot describe this better than a writer of our own has done. 
I will therefore transcribe his words: 
10 



1 

146 



LIVING THOUGHTS OF JOHN WESLEY. 



" When men feel in themselves the heavy burden of sin, see damnation to be the 
reward of it, and behold with the eye of their mind the horror of hell, they tremble, 
they quake^ and are inwardly touched with sorrowfulness of heart, and cannot but 
accuse themselves, and open their grief unto Almighty God, and call unto him for 
mercy. This being done seriously,, their mind is so occupied, partly with sorrow 
and heaviness, partly with an earnest desire to be delivered from this danger of 
hell and damnation, that all desire of meat and drink is laid apart, and loathsome- 
ness (or loathing) of all worldly things and pleasure eometh in place. So that noth- 
ing then liketh them more than to weep, to lament, to mourn, and both with words 
and behavior of body to show themselves weary of life," 

Now, what if your wife or daughter or acquaintance, after 
hearing one of these field preachers, should come and tell you 
that they saw damnation before them, and beheld with the eye 
of their mind the horror of hell ? What if they should " tremble 
and quake," and be so taken up, "partly with sorrow and heavi- 
ness, partly with an earnest desire to be delivered from this dan- 
ger of hell and damnation, as to weep, to lament, to mourn, and 
both with words and behavior to show themselves weary of life;" 
would you scruple to say that they were stark mad; that these 
fellows had driven them out of their senses; and that, whatever 
writer it was that talked at this rate, he was fitter for Bedlam 
than any other place ? 

You have overshot yourself now to some purpose. These are 
the very words of our own Church. You may read them, if jovi 
are so inclined, in the first part of the Homily on Fasting. 
And, consequently, what you have peremptorily determined to 
be mere lunacy and distraction is that " repentance unto life " 
which, in the judgment both of the Church and of St. Paul, is 
"never to be repented of." 

I grant, thirdly, that extraordinary circumstances have at- 
tended this conviction in some instances. A particular account 
of these I have frequently given. While the word of God was 
preached some persons have dropped down as dead; some have 
been, as it were, in strong convulsions; some roared aloud, though 
not with an articulate voice ; and others spoke the anguish of 
their souls. 

This, I suppose, you believe to be perfect madness. But it is 
easily accounted for, either on principles of reason or Scripture. 

First. On principles of reason. For, how easy is it to suppose 
tliat a strong, lively, and sudden apprehension of the heinousness 
of sin, the wrath of God, and the bitter pains of eternal death 
should affect the body as well as the soul during the present 
laws of vital union, should interrupt or disturb the ordinary cir- 



MR. WESLEY CHARGED WITH PREACHING MADNESS. 147 



culations, and put nature out of its course ! "Yea, we may ques- 
tion whether, while this union subsists, it be possible for the 
mind to be affected in so violent a degree without some or other 
of those bodily symptoms following. 

It is likewise easy to account for these things on principles of 
Scripture. For when we take a view of them in this light we 
are to add to the consideration of natui-al causes the agency of 
those spirits who still excel in strength, and, as far as they have 
leave from God, will not fail to torment whom they cannot de- 
stroy; to tear those that are coming to Christ. It is also remark- 
able that there is plain Scripture precedent of every symptom 
which has lately appeared. So that we cannot allow even the 
conviction attended with these to be madness without giving up 
both reason and Scripture. 

I grant, fourthly, that touches of extravagance, bordering on 
madness, may sometimes attend severe conviction. And this also 
is easy to be accounted for by the present laws of the animal 
economy. For we know fear or grief, from a temporal cause, 
may occasion a fever, and thereby a delirium. 

It is not strange, then, that some, while under strong impres- 
sions of grief or fear, from a sense of the wrath of God, should 
for a season forget almost all things else, and scarce be able to 
answer a common question; that some should fancy they see the 
flames of hell, or the devil and his angels, around them; or that 
others, for a space, should be "afraid," like Cain, "whosoever 
meeteth me will slay me." All these, and whatever less com- 
mon effects may sometimes accompany this conviction, are easily 
known from the natural distemper of madness, were it only by 
this one circumstance, that whenever the person convinced tastes 
the pardoning love of God they all vanish away in a moment. 

Lastly. I have seen one instance (I pray God I may see no 
more such !) of real, lasting madness. 

Two or three years since I took one Avith me to Bristol who 
was under deep convictions, but of as sound an understanding in 
all respects as ever he had been in his life. I went a short jour- 
ney, and, when I came to Bristol again, found him really dis- 
tracted. I inquired particularly at what time and place, and in 
what manner, this disorder began. And I believe there are at 
least threescore witnesses alive and ready to testify what follows: 
When I went from ]>ristol he contracted an acquaintance with 
some persons who were not of tlie same judgment Avith me. He 
Avas soon prejudiced against me: quickly after, Avhen our society 



148 



LIVING THOUGHTS OF JOHN WESLEY. 



were met together in Kingswood House, he began a vehement 
invective both against my person and doctrines. In the midst of 
this he was struck raving mad. And so he continued till his 
friends put him into Bedlam; and probably laid his madness too 
to my charge. 

I fear there may also be some instances of real madness, pro- 
ceeding from a different cause. 

Suppose, for instance, a person hearing me is strongly con- 
vinced that a liar cannot enter into the kingdom of heaven. He 
comes home, and relates this to his parents or friends, and ap- 
pears to be very uneasy. These good Christians are disturbed at 
this, and afraid he is running mad too. They are resolved he 
shall never hear any of those fellows more; and keep to it, in 
spite of all his entreaties. They will not suffer him, when at 
home, to be alone, for fear he should read or pray. And per- 
haps in a while they will constrain him, at least by repeated im- 
portunities, to do again the very thing for which he was convinced 
the wrath of God cometh upon the children of disobedience. 

What is the event of this ? Sometimes the Spirit of God is 
quenched and departs from him. Now you have carried the 
point. The man is easy as ever, and sins on without any remorse. 
But in other instances, where those convictions sink deep, and 
the arrows of the Almighty stick fast in the soul, you will drive 
the person into real, settled madness before you can quench the 
Spirit of God. I am afraid there have been several instances of 
this. You have forced tlie man's conscience till he is stark mad. 
But then pray do not impute that madness to me. Had you left 
him to my direction, or rather to the direction of the Spirit of 
God, he would have been filled with love and a sound mind. But 
you have taken the matter out of God's hand; and now you have 
brought it to a fair conclusion ! 

How frequent this case may be I know not. But doubtless 
most of those who make this objection, of our driving men mad, 
have never met with such an instance in their lives.' The com- 
mon cry is occasioned either by those who are convinced of sin 
or those who are inwardly converted to God; mere madness both 
(as was observed before), to those who are without God in the 
world. Yet I do not deny but you may have seen one in Bed- 
lam who said he had followed me. But, observe, a madman's 
saying this is no proof of the fact; nav, and if he really had, it 
should be farther considered that his being in Bedlam is no sure 
proof of his being mad. Witness the well-known case of Mr. 



MR. WESLEY CHARGED WITH PREACHING MADNESS. 149 



Periam; and I doubt not more such are to be found. Yea, it is 
well if some have not been sent thither for no other reason but 
because they followed me; their kind relations either concluding 
that they must be distracted before they could do this, or per- 
haps hoping that Bedlam would make them mad, if it did not 
find them so. 

And it must be owned a confinement of such a sort is as fit to 
cause as to cure distraction: for what scene of distress is to be 
compared to it ? To be separated at once from all who are near 
and dear to you; to be cut off from all reasonable conversation; 
to be secluded from all business, from all reading, from every 
innocent entertainment of the mind, which is left to prey wholly 
upon itself, and day and night to pore over your misfortunes; to 
be shut up day by day in a gloomy cell, with only the walls to 
employ your heavy eyes, in the midst either of melancholy silence 
or horrid cries, groans, and laughter intermixed; to be forced by 
the main strength of those 

Who laugh at human nature and compassion 

to take drenches of nauseous, perhaps torturing medicines, which 
you know you have no need of now, but know not how soon you 
may, possibly by the operation of these very drugs on a weak 
and tender constitution: here is distress ! It is an astonishing 
thing, a signal proof of the power of God, if any creature who 
has his senses when the confinement begins does not lose them 
before it is at an end ! 

How must it heighten the distress if such a poor wretch, being 
deeply convinced of sin, and growing worse and worse (as he 
probably will, seeing there is no medicine here for his sickness, 
no such physician as his case requires), be soon placed among the 
incurables ! Can imagination itself paint such a hell upon earth ? 
where even " hope never comes, that comes to all !" For, what 
remedy ? If a man of sense and humanity should happen to visit 
that house of woe, would he give the hearing to a madman's tale ? 
Or, if he did, would he credit it ? " Do we not know," might he 
say, "how well any of these will talk in their lucid intervals?" 
So that a thousand to one he would concern himself no more 
about it, but leave the weary to wait for rest in the grave ! 
Decembbu 22, 1744. 



ISO 



LIVING THOUGHTS OF JOHN WESLEY. 



AN ACT OF DEVOTION. 



Behold the servant of the Lord ! 

I wait thy guiding eye to feel, 
To hear and keep thine every word, 

To prove and do thy perfect will : 
Joyful from all my works to cease. 
Glad to fulfill all righteousness. 

Me if thy grace vouchsafe to use, 
Meanest of all thy creatures nae, 

The deed, the time, the manner choose ; 
Let all my fruit be found of thee ; 

Let all my works in thee be wrought, 

By thee to full perfection brought. 



My every weak, though good design, 
O'errule, or change, as seems thee meet ; 

Jesus, let all the work be thine ; 
Thy work, 0 Lord, is all complete, 

And pleasing in thy Father's sight ; 

Thou only bast done all things right. 

Here, then, to thee thine own I leave, 
Mold as thou wilt the passive clay ; 

But let me all thy stamp receive. 
But let me all thy words obey ; 

Serve with a single heart and eye, 

And to thy glory live and die. 



MAIN DOCTRINES OF METHODISM. 

{Written in 11 

Our main doctrines, which include all the rest, are three, that 
of repentance, of faith, and of holiness. The first of these we 
account, as it were, the porch of religion ; the next, the door ; 
the third, religion itself. 

That repentance or conviction of sin which is always previous 
to faith (either in a higher or lower degree, as it pleases God), 
we describe in words to this effect : 

" When men feel in themselves the heavy burden of sin, see damnation to be 
the reward of it, behold with the eye of their mind the horror of hell, they tremble, 
they quake, and are inwardly touched with sorrowfulness of heart, and cannot but 
accuse themselves, and open their grief unto Almighty God, and call unto him for 
mercy. This being done seriously, their mind is so occupied, partly with sorrow 
and heaviness, partly with an earnest desire to be delivered from this danger of hell 
and damnation, that all desire of meat and drink is laid apart, and loathing of all 
worldly things and pleasure cometh in place. So that nothing then liketh them 
more than to weep, to lament, to mourn ; and both with words and behavior of 
body to show themselves weary of life." 

Now, permit me to ask. What if, before you had observed 
that these were the very words of our own Church, one of your 
acquaintance or parishioners had come and told you that ever 
since he heard a sermon at the Foundery he " saw damnation " 
before him, "and beheld with the eye of his mind the horror of 
hell?" What if he had "trembled and quaked," and been so 
taken up, "partly with sorrow and heaviness, partly with an 
earnest desire to be delivered from the danger of hell and dam- 
nation," as to " weep, to lament, to mourn, and both with words 
and behavior to show himself weary of life ? " Would you. have 



MAIN DOCTRINES OF METHODISM. 



131 



scrupled to say, "Here is another * deplorable instance' of the 
* Methodists driving men to distraction I ' See *into what ex- 
cessive terrors, frights, doubts, and perplexities they throw weak 
and well-meaning men, quite oversetting their understandings 
and judgments, and making them liable to all these miseries.' " 

I dare not refrain from adding one plain question, which I be- 
seech you to answer, not to me, but to God: Have you ever 
experienced this repentance yourself? Bid you ever "feel in 
yourself that heavy burden of sin ? " of sin in general, more 
especially, inward sin ; of pride, anger, lust, vanity ? of (what 
is all sin in one) that carnal mind which is enmity, essential 
enmity, against God ? Do you know by experience what it is to 
" behold with the eye of the mind the horror of hell ? " Was 
" your mind " ever so " taken up, partly with sorrow and heavi- 
ness, partly with an earnest desire to be delivered from this dan- 
ger of hell and damnation, that even all desire of meat and 
drink " was taken away, and you " loathed all worldly things and 
pleasure? " Surely, if you had known what it is to have the " ar- 
rows of the Almighty" thus "sticking fast in you," you could 
not so lightly have condemned those who now cry out, "The 
pains of hell come about me ; the sorrows of death compass me, 
and the overflowings of ungodliness make me afraid." 

Concerning the gate of religion (if it may be allowed so to 
speak), the true. Christian, saving faith, we believe it implies 
abundantly more than an assent to the truth of the Bible. 
"Even the devils believe that Christ was born of a virgin; that 
he wrought all kind of miracles; that for our sakes he suffered a 
most painful death to redeem us from death everlasting." These 
articles of our faitli the very devils believe, and so they believe 
all that is written in the Old and New Testament. And yet, for 
all this faith, they be but devils ; tliey remain still in their dam- 
nable estate, lacking the very true Christian faith. 

"The right and true Christian faith is not only to believe that 
the Holy Scriptures and the articles of our faith are true, but 
also to have a sure trust and confidence to be saved from ever- 
lasting damnation, through Christ." Perhaps it may be expressed 
more clearly thus : " A sure trust and confidence which a man 
hath in God, that by the merits of Christ his sins are forgiven, 
and he reconciled to the favor of God." 

For giving this account of Christian faith (as well as the pre- 
ceding account of repentance, both which I have here also pur- 
posely described in the very terms of the Homilies), I have been 



1S2 



LIVING THOUGHTS OF JOHN WESLEY. 



again and again, for near these eight years past, accused of 
enthusiasm; sometimes by those who spoke to my face, either in 
conversation, or from the pulpit; but more frequently by those 
who chose to speak in my absence; and not seldom from the 
press. I wait for those who judge this to be enthusiasm to 
bring forth their strong reasons. Till then, I must continue to 
account all these the " words of truth and soberness." 

Religion itself (I choose to use the very words wherein I 
described it long ago) we define, " The loving God with all our 
heart, and our neighbor as ourselves; and in that love abstaining 
from all evil, and doing all possible good to all men." The same 
meaning we have sometimes expressed a little more at large, 
thus: "Religion we conceive to be no other than love, the love 
of God and of all mankind ; the loving God ' with all our heart, 
and soul, and strength,' as having 'first loved us,' as the fountain 
of all the good we have received, and of all we ever hope to 
enjoy; and the loving every soul which God hath made, every 
man on earth, as our own soul. 

" This love we believe to be the medicine of life, the never-failing remedy for all 
the evils of a disordered world, for all the miseries and vices of men. Wherever 
this is, there are virtue and happiness going hand in hand. There is humbleness 
of mind, gentleness, long-suffering, the whole image of God, and, at the same time, a 
peace that passeth all understanding, and joy unspeakable and full of glory. 

" This religion we long to see established in the world, a religion of love and 
joy and peace ; having its seat in the heart, in the inmost soul, but ever showing 
itself by its fruits ; continually springing forth, not only in all innocence (for love 
worketh no ill to his neighbor), but likewise in every kind of beneficence, spreading 
virtue and happiness all around it." 

If this can be proved by Scripture or reason to be enthusiastic 
or erroneous doctrine, we will then plead guilty to the indictment 
of " teaching error and enthusiasm." But if this be the genuine 
religion of Christ, then will all who advance this charge against 
us be found false witnesses before God, in the day when he shall 
judge the earth. 



AN EARNEST APPEAL TO MEN OF REASON AND RELIGION. 

{Written in 1744.) 

Doth our law judge any man, before it hear him, and know what he doeth ? — John 
vii, 51. 

1. Although it is with us a "very small thing to be judged of 
you or of man's judgment," seeing we know God will "make our 
innocency as clear as the light, and our just dealing as the noon- 
day," yet are we ready to give any that are willing to hear a 



AN EARNEST APPEAL. 



153 



plain account, both of our principles and actions, as having " re- 
nounced the hidden things of shame," and desiring nothing more 
"than by manifestation of the truth to commend ourselves to 
every man's conscience in the sight of God." 

2. We see (and who does not ?) the numberless follies and mis- 
eries of our fellow-creatures. We see on every side either men 
of no religion at all, or men of a lifeless, formal religion. We 
are grieved at the sight ; and should greatly rejoice if, by any 
means, we might convince some that there is a better religion to 
be attained, a religion worthy of God that gave it. And this we 
conceive to be no other than love; the love of God and of all 
mankind; the loving God with all our heart and soul and 
strength as having first loved us, as the fountain of all the good 
we have received, and of all we ever hope to enjoy; and the lov- 
ing every soul which God hath made, every man on earth, as our 
own soul. 

3. This love we believe to be the medicine of life, the never- 
failing remedy for all the evils of a disordered world, for all the 
miseries and vices of men. Wherever this is there are virtue 
and happiness going hand in hand. There is humbleness of 
mind, gentleness, long-suffering, the whole image of God; and at 
the same time a peace that passeth all understanding, and joy un- 
speakable and full of glory. 

Eternal sunshine of the spotless mind ; 

Each prayer accepted, and each wish resigned ; 

Desires composed, affections ever even. 

Tears that delight, and sighs that waft to heaven. 

4. This religion we long to see established in the world, a 
religion of love and joy and peace, having its seat in the inmost 
soul, but ever showing itself by its fruits, continually springing 
forth, not only in all innocence (for love worketh no ill to his 
neighbor), but likewise in every kind of beneficence, spreading 
virtue and happiness all around it. 

5. This religion have we been following after for many years, 
as many know, if they would testify: but all this time, seeking 
wisdom, we found it not ; we were spending our strength in vain. 
And, being now under full conviction of this, we declare it to all 
mankind; for we desire not that others should wander out of the 
way as we have done before them, but rather that they may 
profit by our loss, that they may go (though we did not, having 
then no man to guide us) the straight way to the religion of love, 
even by faith. 



154 



LIVING THOUGHTS OF JOHN WESLEY. 



6. Now, faith (supposing the Scripture to be of God) is 
TTQayjiaTCjv eXeyxog ov (iXercofievixiv, "the demonstrative evidence of 
things unseen," the supernatural evidence of things invisible, not 
perceivable by eyes of flesh, or by any of our natural senses or 
faculties. Faith is that divine evidence whereby the spiritual 
man discerneth God, and the things of God. It is with regard 
to the spiritual world what sense is with regard to the natural. 
It is the spiritual sensation of every soul that is born of God. 

7. Perhaps you have not considered it in this view. I will, 
then, explain it a little further. 

Faith, according to the scriptural account, is the eye of the 
new-born soul. Hereby every true believer in God " seeth him 
who is invisible." Hereby (in a more particular manner, since 
life and immortality have been brought to light by the Gospel) 
he " seeth the light of the glory of God in the face of Jesus 
Christ;" and "beholdeth what manner of love it is which the 
Father hath bestowed upon us, that we," who are born of the 
Spirit, " should be called the sons of God." 

It is the ear of the soul, whereby a sinner " hears the voice of 
the Son of God, and lives;" even that voice which alone wakes 
the dead, " Son, thy sins are forgiven thee." 

It is (if I may be allowed the expression) the j^alate of the 
soul; for hereby a believer "tastes the good word, and the 
powers of the world to come ; " and " hereby he both tastes and 
sees that God is gracious," yea, " and merciful to him a sinner." 

It is the feeling of the soul, whereby a believer perceives, 
through the " power of the highest overshadowing him," both the 
existence and the presence of Him in whom " he lives, moves, and 
has his being ;" and indeed the whole invisible world, tlie entire 
system of things eternal. And hereby, in particular, he feels 
" the love of God shed abroad in his heart." 

8. By this faith we are saved from all uneasiness of mind, 
from the anguish of a wounded spirit, from discontent, from fear 
and sorrow of heart, and from that inexpressible listlessness and 
weariness, both of the world and of ourselves, which we had so 
helplessly labored under for many years; especially when we 
were out of the hurry of the world, and sunk into calm reflection. 
In this we find that love of God, and of all mankind, which we 
had elsewhere sought in vain. This we know and feel, and 
therefore cannot but declare, saves every one that partakes of it, 
both from sin and misery, from every unhappy and every unholy 
temper. 



Ay EARNEST APPEAL. 



165 



Soft peace she brings, wherever she arrives ; 
She builds our quiet, as she forms our lives ; 
Lays the rough paths of peevish nature even, 
And opens in each breast a little heaven. 

9. If you ask, " Why then have not all men this faith ? all, at 
least, who conceive it to be so happy a thing ? Why do they 
not believe immediately ? " 

We answer (on the Scripture hypothesis), " It is the gift of 
God." No man is able to work it in himself. It is a work of 
omnipotence. It requires no less power thus to quicken a dead 
soul than to raise a body that lies in the grave. It is a new 
creation, and none can create a soul anew but He who at first 
created the heavens and the earth. 

10. May not your own experience teach you this? Can you 
give yourself this faith ? Is it now in your power to see, or hear, 
or taste, or feel God ? Have you already, or can you raise in 
yourself, any perception of God, or of an invisible world ? I sup- 
pose you do not deny that there is an invisible world; you will 
not charge it in poor old Hesiod to Christian prejudice of educa- 
tion, when he says, in those Avell-known words: 

" Millions of spiritual creatures walk the earth 
Unseen, whether we wake, or if we sleep." 

Now, is there any power in your soul whereby you discern 
either these or Him that created them ? Or, can all your avis- 
dom and strength open an intercourse between yourself and tlie 
world of spirits ? Is it in your power to burst the veil that is on 
your heart, and let in the light of eternity ? You know it is not. 
You not only do not, but cannot, by your own strength, thus be- 
lieve. The more you labor so to do, the more you will be con- 
vinced " it is the gift of God." 

11. It is the free gift of God, which he bestows, not on those 
who are worthy of his favor, not on such as are previously holy, 
and so fit to be crowned with all the blessings of his goodness, 
but on the ungodly and unholy; on those who till that hour were 
fit only for everlasting destruction; those in whom was no good 
thing, and whose only plea was, *' God be merciful to me, a sin- 
ner ! " No merit, no goodness in man precedes the forgiving 
love of God. His pardoning mercy supposes nothing in us but a 
sense of mere sin and misery; and to all who see and feel and 
own their wants, and their utter inability to remove them, God 
freely gives faith, for the sake of Him in whom he is always 
" well j)leased." 



1S6 



LIVING THOUGBTS OF JOHN WESLEY. 



12. This is a short, rude sketch of the doctrine we teach. 
These are our fundamental principles; and we spend our lives in 
confirming others herein, and in a behavior suitable to them. 

Now, if you are a reasonable man, although you do not believe 
the Christian system to be of God, lay your hand upon your 
breast, and calmly consider what it is that you can here condemn. 
What evil have we done to you, that you should join the com- 
mon cry against us ? Why should you say, " Away with such 
fellows from the earth; it is not fit that they should live ? " 

13. It is true, your judgment does not fall in with ours. We 
believe the Scripture to be of God. This you do not believe. 
And how do you defend yourselves against them who urge you 
with the guilt of unbelief ? Do you not say, " Every man must 
judge according to the light he has," and that " if he be true to 
this he ought not to be condemned ? " Keep then to this, and 
turn the tables. Mu^t not we also judge according to the light 
we have ? You can in no wise condemn us without involving 
yourselves in the same condemnation. According to the light 
we have we cannot but believe the Scripture is of God; and 
while we believe this we dare not turn aside from it, to the right 
hand or to the left. 

14. Let us consider this point a little further. You yourself 
believe there is a God. You Iiave the witness of this in your own 
breast. Perhaps sometimes you tremble before him. You be- 
lieve there is such a thing as right and wrong; that there is a 
difference between moral good and evil. Of consequence, you 
must allow there is such a thing as conscience. I mean that 
every person capable of reflection is conscious to himself, when 
he looks back on any thing he has done, whether it be good 
or evil. You must likewise allow that every man is to be 
guided by his own conscience, not another's. Thus far, doubt- 
less, you may go, without any dangerof being a volunteer in faith. 

15. Now, then, be consistent with yourself. If there be a God 
who, being just and good (attributes inseparable from the verv 
idea of God), is " a rewarder of them that diligently seek him," 
ought we not to do whatever we believe will be acceptable to so 
good a Master? Observe: if we believe, if we are fully per- 
suaded of this in our mind, ought we not thus to seek him, and 
that with all diligence ? Else, how should we expect any reward 
at his hands ? 

16. Again: ought we not to do what we believe is morally 
good, and to abstain from what we judge is evil? By good I 



EARNEST APPEAL. 



137 



mean conducive to the good of mankind, tending to advance 
23eace and good-will among men, promotive of the happiness of 
our fellow-creatures; and by evil, what is contrary thereto. 
Then surely you cannot condemn our endeavoring, after our 
power, to make mankind happy (I now speak only with regard 
to the present world); our striving as we can to lessen their 
sorrows, and to teach them in whatsoever state they' are there- 
with to be content. 

17. Yet again: are we to be guided by our own conscience, or 
by that of other men ? You surely will not say that any man's 
conscience can preclude mine. You, at least, will not plead for 
robbing us of what you so strongly claim for yourselves: I mean 
the right of private judgment, which is indeed unalienable from 
reasonable creatures. You well know that, unless we faithfully 
follow the dictates of our own mind, we cannot have a conscience 
void of offense toward God and toward man. 

18. Upon your own principles, therefore, you must allow us to 
be, at least, innocent. Do you find any difficulty in this ? You 
speak much of prepossession and prejudice; beware you are not 
entangled therein yourselves ! Are you not prejudiced against 
us because we believe and strenuously defend that system of doc- 
trines which you oppose ? Are you not enemies to us because 
you take it for granted we are so to you ? Nay, God forbid ! I 
once saw one who, from a plentiful fortune, was reduced to the 
lowest extremity. He was lying on a sick bed, in violent pain, 
without even convenient food, or one friend to comfort him, so 
that, when his merciful landlord, to complete all, sent one to take 
his bed from under him, I was not surprised at his attempt to 
put an end to so miserable a life. Now, Avhen I saw that poor 
man weltering in his blood could I be angry at him ? Surely, 
no. No more can I at you. I can no more hate than I can envy 
you. I can only lift up my heart to God for you (as T did then 
for him), and, with silent tears, beseech the Father of mercies that 
he would look on you in your blood, and say unto you, " Live." 

19. "Sir," said that unhappy man, at my first interview with 
him, " I scorn to deceive you or any man. You must not tell me 
of your Bible; for I do not believe one word of it. I know there 
is a God; and believe he is all in all, the Anima mundi (the soul 
of the world), the 

Totam 

Mens agitam molem^ et magna se corpore miscens. 

(The all-informing soul, 
Which spreads through the vast mass, and moves the whole.) 



IBS 



LIVING THOUGHTS OF JOHN WESLEY. 



But further than this I believe not : all is dark; my thought is 
lost. But I hear," added he, "you preach to a great number 
of people every night and morning. Pray, what would you do 
with them ? Whither would you lead them ? What religion do 
you preach ? What is it good for ? " I replied, " I do preach to 
as many as desire to hear, every night and morning. You ask 
what I woidd do with them? I would make them virtuous and 
happy, easy in themselves, and useful to others. Whither would 
I lead them? To heaven; to God the Judge, the lover of all, 
and to Jesus the Mediator of the new covenant. What religion 
do I preach ? The religion of love; the law of kindness brought 
to light by the Gospel. W^hat is this good for ? To make all 
who receive it enjoy God and themselves: to make them like 
God; lovers of all; contented in their lives; and crying out at 
their death, in calm assurance, * O grave, where is thy victory ! 
Thanks be to God, which giveth us the victory through our Lord 
Jesus Christ.'" 

20. Will you object to such a religion as this that it is not 
reasonable? Is it not reasonable then to love God? Hath be 
not given you life and breath and all things ? Does he not con- 
tinue his love to you, filling your heart with food and gladness ? 
What have you which you have not received of him? And does 
not love demand a return of love ? Whether, therefore, you do 
love God or no, you cannot but own it is reasonable so to do; 
nay, seeing he is the Parent of all good, to love him with all your 
lieart. 

21. Is it not reasonable also to love our neighbor, every man 
whom God hath made ? Are we not brethren, the children of 
one Father? Ought we not, then, to love one another? And 
should we only love them that love us ? Is that acting like our 
Father which is in heaven ? He causeth his sun to shine on the 
evil and on the good, and sendeth rain on the just and on the 
unjust. And can there be a more equitable rule than this: 
" Thou shalt love thy neighbor as thyself ? " You will plead for 
tlie reasonableness of this ; as also for that golden rule (the only 
adequate measure of brotherly love in all our words and actions), 
" Whatsoever ye would that men should do unto yon, even so do 
unto them?" 

22. Is it not reasonable then that, as we have opportunity, we 
should do good unto all men; not only friends, but enemies; not 
only to the deserving, but likewise to the evil and unthankful ? 
Is it not rifflit that all our life should be one continued labor of 



AN EARNEST APPEAL. 



159 



love ? If a day passes without doing good, may one not well 
say, with Titus, Amici^ diem perdidi ! (My friends, I have lost 
a day !) And is it enough to feed the hungry, to clothe the 
naked, to visit those who are sick or in prison ? Should we have 
no pity for those 

Who sigh beneath guilt's horrid stain, 

The worst confinement, and the heaviest chain ? 

Should we shut up our compassion toward those who are of all 
men most miserable, because they are miserable by their own 
fault? If we have found a medicine to heal even that sickness, 
should Ave not, as we have freely received it, freely give? 
Should we not pluck them as brands out of the fire ? the fire of 
lust, anger, malice, revenge ? Your inmost soul answers, " It 
should be done; it is reasonable in the highest degree." Well, 
this is the sum of our preaching, and of our lives, our enemies 
themselves being the judges. If therefore you allow that it is 
reasonable to love God, to love mankind, and to do good to all 
men, you cannot but allow that religion which we preach and live 
to be agreeable to the highest reason. 

23. Perhaps all this you can bear. It is tolerable enough ; 
and if we spoke only of being saved by love, you should have no 
great objection: but you do not comprehend w^hat we say of be- 
ing saved by faith. I know you do not. You do not in any 
degree comprehend what we mean by that expression: have 
patience, then, and I w^ll tell you yet again. By those words, 
"We are saved by faith," we mean that the moment a man 
receives that faith which is above described he is saved from 
doubt and fear, and sorrow of heart, by a peace that passeth all 
understanding ; from the heaviness of a wounded spirit, by joy 
unspeakable ; and from his sins, of whatsoever kind they were, 
from his vicious desires, as well as words and actions, by the 
love of God, and of all mankind, then shed abroad in his heart. 

24. We grant nothing is more unreasonable than to imagine 
that such mighty effects as these can be wrought by that poor, 
empty, insignificant thing which the world calls faith, and you 
among them. But supposing there be such a faith on the earth 
as that which the apostle speaks of, such an intercourse between 
God and the soul, what is too hard for such a faith ? You your- 
selves may conceive that " all things are possible to him that " 
thus "believeth;" to him that thus "walks with God," that is 
now a citizen of heaven, an inhabitant of eternity. If, therefore, 
you will contend with us you must change the ground of your 



160 LIVING THOUGHTS OF JOHN WESLEY. 



attack. You must flatly deny there is any faith upon earth ; but 
perhaps this you might think too large a step. You cannot do 
this without a secret condemnation in your own breast. O, that 
you would at length cry to God for that heavenly gift, whereby 
alone this truly reasonable religion, this beneficent love of God 
and man, can be planted in your heart. 

25. If you say, "But those that profess this faith are the most 
unreasonable of all men," I ask, Who are those that profess this 
faith ? Perhaps you do not personally know such a man in the 
world. Who are they that so much as profess to have this " evi- 
dence of things not seen ? " that profess to *' see Him that is 
invisible," to hear the voice of God, and to have his Spirit ever 
"witnessing with their spirits that they are the children of 
God?" I fear you will find few that even profess this faith 
among the large numbers of those who are called believers. 

26. "However, there are enough that profess themselves Chris- 
tians."' Yea, too many, God knoweth; too many that confute 
their vain professions by the whole tenor of their lives. I will 
allow all you can say on this head, and perhaps more than all. 
It is now some years since I was engaged unawares in a conversa- 
tion with a strong reasoner, who at first urged the wickedness of 
the American Indians as a bar to our hope of converting them 
to Christianity. But when I mentioned their temperance, jus- 
tice, and veracity (according to the accounts I had then received) 
it was asked, " Why, if those heathens are such men as these, 
what will they gain by being made Christians ? What would 
they gain by being such Christians as we see every-where round 
about us ? " I could not deny they would lose, not gain, by such 
a Christianity as this. Upon which she added, " Why, what else 
do you mean by Christianity ? " My plain answer was, " What 
do you apprehend to be more valuable than good sense, good 
nature, and good manners? All these are contained, and that in 
the highest degree, in what I mean by Christianity. Good sense 
(so called) is but a poor, dim shadow of what Christians call 
faith. Good nature is only a faint, distant resemblance of Chris- 
tian charity. And good manners, if of the most finished kind 
that nature, assisted by art, can attain to, is but a dead picture 
of that holiness of conversation which is the image of God visibly 
expressed. All these, put together by the art of God, I call 
Christianity." " Sir, if this be Christianity," said my opponent, 
in amaze, " I never saw a Christian in my life." 

27. Perhaps it is the same case with you. If so, I am grieved 



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161. 



for you, and can only wish, till you do see a living proof of this,, 
that you would not say you see a Christian. For this is scripturali 
Christianity, and this alone. Whenever, therefore, you see- aru 
unreasonable man, you see one who perhaps calls himself by that, 
name, but is no more a Christian than he is an angeL So^far as^ 
he departs from true, genuine reason, so far he- departs from- 
Christianity. Do not say, " This is only asserted, not proved." 
It is undeniably proved by the original charter of Christianity. 
We appeal to this, to the written word.. If any man's temper 
or words or actions are contradicto»ry to» right reason, it is evi- 
dent, to a demonstration, they are ©omtradictory to this. Produce 
any possible or conceivable instance and you will find the fact is. 
so. The lives, therefore, of those whO' are mUed Christians is no 
just objection to Christianity. 

28. We join with you then in desiring a religion founded oa 
reason, and every way agreeable thereto. But one question still 
remains to be asked, What do you mean by reason f I suppose 
you mean the eternal reason, or the nature of things; the nature 
of God and the nature of man, with the relations necessarily sub- 
sisting between them. Why, this is the very religion we preach ; 
a religion evidently founded on, and every way agreeable to, 
eternal reason, to the essential nature of things. Its foundation 
stands on the nature of God and the nature of man, together with 
their mutual relations. And it is every way suitable thereto; to 
the nature of God; for it begins in knowing him: and where, but 
in. the true knowledge of God, can you conceive true religion to 
begin? It goes on in loving him and all mankind; for you can- 
not but imitate whom you love. It ends in serving him, in doing 
his will, in obeying him whom we know and love. 

29. It is every way suited to the nature of man; for it begins 
in a man's knowing himself ; knowing himself to be what he 
really is — foolish, vicious, miserable. It goes on to point out the 
remedy for this, to make him truly wise, virtuous, and happy, as 
every thinking mind (perhaps from some implicit remembrance 
of what it originally was) longs to be. It finishes all by restor- 
ing the due relations between God and man; by uniting forever 
the tender Father and the grateful, obedient son; the great Lord 
of all and the faithful servant; doing not his own will, but the 
will of him that sent him. 

30. But perhaps by reason you mean the faculty of reasoning, 
of inferring one thing from another. There are many, it is con- 
fessed (particularly those who are styled Mystic divines), that 

11 



162 



LIVING THOUGHTS OF JOHN WESLEY. 



Utterly decry the use of reason, thus understood, in religion; nay, 
that condemn all reasoning concerning the things of God, as ut- 
terly destructive of true religion. 

But we can in no wise agree with this. We find no authority 
for it in holy writ. So far from it tliat we find there both our 
Lord and his apostles continually reasoning with their opposers. 
Neither do we know, in all the productions of ancient and modern 
times, such a chain of reasoning or argumentation so close, so solid, 
so regularly connected as the Epistle to the Hebrews. And the 
strongest reasoner whom we have ever observed (excepting only 
.Jesus of Nazareth) was that Paul of Tarsus; the same who has 
left that plain direction for all Christians: " In malice," or wicked- 
-ness, " be ye children ; but in understanding," or reason, " be ye 
men." 

31. We therefore not only allow, but earnestly exhort, all who 
seek after true religion to use all the reason which God hath 
given tliem in searching out the things of God. But your reason- 
ing justly, not only on this, but on any subject whatsoever, pre- 
supposes true judgments already formed, whereon to ground your 
argumentation. Else, you know, you will stumble at every step; 
because ex f also non sequitur verum, "it is impossible, if your 
-premises are false, to infer from them true conclusions." 

32. You know, likewise, that before it is possible for you to 
form a true judgment of them, it is absolutely necessary that you 
have a clear apprehension of the things of God, and that your 
ideas thereof be all fixed, distinct, and determinate. And seeing 
our ideas are not innate, but must all originally come from our 
'Senses, it is certainly necessary that you have senses capable of 
discerning objects of this kind: not those only which are called 
^natural senses, which in this respect profit nothing, as being alto- 
'gether incapable of discerning objects of a spiritual kind; but 
•spiritual senses exercised to -discern spiritual good and evil. It 
is necessary that you hav« the hearing ear and the seeing eye, 
emphatically so called-; that you have a new class of senses opened 
in your soul, not depending on organs of flesh and blood, to be 
" the evidence of things not •seen," as your bodily senses are of 
visible things; to be the avenues to the invisible world, to discern 
spiritual objects, and to furnish you with ideas of what the out- 
ward "eye hath not seen, neither the ear heard." 

33. And till you have these internal senses, till the ej^es of your 
understanding are opened, you can have no apprehension of divine 
things, no idea of them at all. Nor, consequently, till then can 



AN EARNEST APPEAL. 



163 



you either judge truly or reason justly concerning them; seeing 
your reason has no ground whereon to stand, no materials to work 
upon. 

34. To use the trite instance: as you cannot reason concerning 
colors, if you have no natural sight, because all the ideas received 
by your other senses are of a different kind; so that neitlier your 
hearing, nor any other sense, can supply your want of sight, or 
furnish your reason in this respect with matter to work upon: so 
you cannot reason concerning spiritual things if you have no 
spiritual sight, because all your ideas received by your outward 
senses are of a different kind ; yea, far more different from those 
received by faith or internal sensation than the idea of color from 
that of sound. These are only different species of one genus, 
namely, sensible ideas received by external sensation; whereas, 
the ideas of faith differ toto genere [entirely] from those of exter- 
nal sensation. So that it is not conceivable that external sensa- 
tion should supply the want of internal senses, or furnish your 
reason in this respect with matter to work upon. 

35. What, then, will your reason do here ? IIow will it pass 
from things natural to spiritual; from the things that are seen to 
those that are not seen; from the visible to the invisible world? 
What a gulf is here ! By what art will reason get over the im- 
mense chasm ? This cannot be till the Almighty come in to your 
succor, and give you that faith you have hitherto despised. Then, 
upborne, as it were, on eagles' wings, you shall soar away into the 
regions of eternity; and your enlightened reason shall explore 
even "the deep things of God ;" God himself "revealing them to 
you by his Spirit." 

36. I expected to have received much light on this head from 
a treatise lately published and earnestly recommended to me — I 
mean Christianity not Founded on Argument, But, on a careful 
perusal of that piece, notwithstanding my prejudice in its favor, 
I could not but perceive that the great design uniformly pursued 
throughout the work was to render the whole of the Christian 
institution both odious and contemptible. In order to this the 
author gleans up with great care and diligence the most plausible 
of those many objections that have been raised against it by late 
writers, and proposes them with the utmost strength of which he 
was capable. To do this with the more effect he personates a 
Christian: he makes a show of defending an avowed doctrine of 
Christianity, namely, the supernatural influence of the Spirit of 
God ; and often, for several sentences together (indeed, in the 



164 



LIVING THOUGHTS OF JOHN WESLEY. 



beginning of almost every paragraph), speaks so like a Christian 
that not a few have received him according to his wish. Mean- 
while, with all possible art and show of reason, and in the most 
labored language, he pursues liis point throughout, which is to 
prove that "Christianity is contrary to reason;" or, that "no 
man acting according to the principles of reason can possibly be 
a Christian." 

37. It is a wonderful proof of the power that smooth words 
may have even on serious minds that so many have mistaken such 
a writer as this for a friend of Christianity, since almost every 
page of his tract is filled with gross falsehood and broad blas- 
phemy ; and these supported by such exploded fallacies and 
commonplace sophistry that a person of two or three years' 
standing in the university might give them a sufficient answer, 
and make the author appear as irrational and contemptible as he 
labors to make Christ and his apostles. 

38. I have hitherto spoken to those chiefly who do not receive 
the Christian system as of God. I would add a few words to 
another sort of men — though not so much with regard to our 
principles or practice as with regard to their own : to you who do 
receive it, who believe the Scripture, but yet do not take upon 
you the character of religious men. I am therefore obliged to 
address myself to you likewise under the character of men of 
reason. 

39. I would only ask, Are you such, indeed? Do you answer 
the character under which you appear ? If so, you are consistent 
with yourselves; your principles and practice agree together. 

Let us try whether this is so or not. Do you not take the 
name of God in vain ? Do you remember the Sabbath day, to 
keep it holy ? Do you not speak evil of the ruler of your peo- 
ple ? Are you not a drunkard, or a glutton, faring as sumptu- 
ously as you can every day ; making a god of your belly ? Do 
you not avenge yourself ? Are you not a whoremonger or adul- 
terer? Answer plainly to your own heart, before God the judge 
of all. 

Why, then, do you say you belicA^e the Scripture ? If the 
Scripture is true, you are lost. You are in the broad way that 
leadeth to destruction. Your damnation slunibereth not. You 
are heaping up to yourself Avrath against the day of wrath, and 
revelation of the righteous judgment of God. Doubtless, if the 
Scripture is true, and you remain thus, it had been good for you 
if you had never been born. 



AN EARNEST APPEAL. 



165 



40. How is it that you call yourselves men of reason? Is 
reason inconsistent with itself? You are the furthest of all men 
under the sun from any pretense to that character. A common 
swearer, a Sabbath breaker, a whoremonger, a drunkard, who 
says he believes the Scripture is of God, is a monster upon earth, 
the greatest contradiction to his own as well as to the reason of 
all mankind. In the name of God (that w^orthy name whereby 
you are cnlled, and which you daily cause to be blasphemed), turn 
either to the right hand or to the left. Either profess you are 
an infidel or be a Christian. Halt no longer thus between two 
opinions. Either cast off the Bible or your sins. And, in the 
meantime, if you have any spark of your boasted reason left, do 
not " count us your enemies " (as I fear you have done hitherto, 
and as thousands do wherever we have declared, " They who do 
such things shall not inherit eternal life"), "because we tell you 
the truth;" seeing these are not our words, but the words of Him 
that sent us; yea, though, in doing this, we use "great plainness 
of speech," as becomes the ministry we have received. "For we 
are not as many who corrupt " (cauponize, soften, and thereby 
adulterate) "the word of God. But as of sincerity, but as of 
God, in the sight of God speak we in Christ." 

41. But, it may be, you are none of these. You abstain from 
all such things. You have an unspotted reputation. You are a 
man of honor, or a woman of virtue. You scorn to do an unhand- 
some thing, and are of an unblamable life and conversation. You 
are harmless (if I understand you right) and useless from morn- 
ing to night. You do no hurt and no good to any one, no more 
than a straw floating upon the water. Your life glides smoothly 
on from year to year ; and from one season to another, having no 
occasion to work. 

You waste away in gentle inactivity the day. 

42. I will not now shock the easiness of your temper by talk- 
ing about a future state; but suffer me to ask you a question 
about present things: Are you now happy? 

I have seen a large company of reasonable creatures, called 
Indians, sitting in a row on the side of a river, looking sometimes 
at one another, sometimes at the sky, and sometimes at the bub- 
bles on the water. And so they sat (unless in the time of war), 
for a great part of the year, from morning to night. 

These Avere, doubtless, much at ease. But can you think they 
were happy? And iiow little hap})ier are you than they ? 

43. You eat and drink and sleep and dress and. dance and. 



166 



LlVma THOUGHTS OF JOHN WESLEY. 



sit down to play. You are carried abroad. You are at the mas- 
querade, the theater, the opera-house, the park, the levee, tlie 
drawing-room. What do you do there ? Why, sometimes you 
talk ; sometimes you look at one another. And what are you to 
do to-morrow, the next day, the next week, the next year ? You 
are to eat and drink and sleep and dance and dress and play 
again. And you are to be carried abroad again, that you may 
again look at one another ! And is this all ? Alas, how little 
more happiness have you in this than the Indians in looking at 
the sky or water ! 

Ah, poor, dull round ! I do not wonder that Colonel M 

(or any man of reflection) should prefer death itself, even in the 
midst of his years, to such a life as this; and should frankly de- 
clare that he chose to go out of the world because he found noth- 
ing in it worth living for. 

44. Yet it is certain there is business to be done : and many we 
find in all places (not to speak of the vulgar, the drudges of the 
earth) who are continually employed therein. Are you of tliat 
number ? Are you engaged in trade or some other reputable em- 
ployment? I suppose profitable, too; for you would not spend 
your time and labor and thought for nothing. You are then 
making your fortune; you are getting money. True; but money 
is not your ultimate end. The treasuring up gold and silver for 
its own sake, all men own, is as foolish and absurd, as grossly 
unreasonable, as the treasuring up spiders or the wings of butter- 
flies. You consider this but as a means to some further end. And 
what is that? Why, the enjoying yourself, the being at ease, the 
taking your pleasure, the living like a gentleman; that is, plainly, 
either the whole or some part of the happiness above described. 

Supposing then your end to be actually attained; suppose you 
have your wish before you drop into eternity : go and sit down 
with Thleeanowhee and his companions on the river-side. After 
you have toiled for fifty years you are just as happy as they. 

45. Are you, can you, or any reasonable man, be satisfied with 
this? You are not. It is not possible you should. But what 
else can you do ? You would have something better to employ 
your time; but you know not where to find it upon earth. 

And, indeed, it is obvious that the earth, as it is now consti- 
tuted, even with the help of all European arts, does not afford 
sufficient employment to take up half the waking hours of half 
its inhabitants. 

What, then, can you do ? How can you employ the time that 



A^f' £^AB2s^ESr APPEAL, 



167 



lies so heavy upon your hands ? This very thing which you seek 
declare we unto you. The thing you want is the religion we 
preach. That alone leaves no time upon our hands. It fills up 
all the blank spaces of life. It exactly takes up all the time wc 
have to spare, be it more or less; so that "he that hath much 
hath nothing over; and he that has little has no lack." 

46. Once more: Can you, or any man of reason, think you were 
made for the life you now lead ? You cannot possibly think so ; 
at least, not till you tread the Bible under foot. The oracles of 
God bear thee witness in every page (and thine own heart agreeth 
thereto) that thou wast made in the image of God, an incor- 
ruptible picture of the God of glory. And what art thou even 
in thy present state ? An everlasting spirit going to God. For 
what end then did he create thee, but to dwell with him above 
this perishable world, to know him, to love him, to do his will, to 
enjoy him for ever and ever ? O, look more deeply into thyself ! 
and into that Scripture, which thou professest to receive as the 
word of God, as "right concerning all things." There thou wilt 
find a nobler, happier state described than it ever yet entered into 
thy heart to conceive. But God hath now revealed it to all those 
who "rejoice evermore, and pray without ceasing, and in every 
thing give thanks," and do his ''will on earth as it is done in 
heaven." For this thou wast made. Hereunto also thou art 
called. O, be not disobedient to the heavenly calling ! At least, 
be not angry with those who would fain bring thee to be a living 
witness of that religion " whose ways are " indeed " ways of 
pleasantness and all her paths peace." 

47. Do you say in your heart, "I know all this already. I 
am not barely a man of reason. I am a religious man ; for I not 
only avoid evil and do good, but use all the means of grace. I 
am constantly at church and at the sacrament, too. I say my 
prayers every day. I read many good books. I fast every 
thirtieth of January and Good-Friday?" Do you, indeed? Do 
you do all this? This you may do, you may go thus far, and 
yet have no religion at all; no such religion as avails before God: 
nay, much further than this, than you have ever gone yet, or so 
much as thought of going. For you may " give all your goods 
to feed the poor," yea, " your body to be burned," and yet very 
l^ossibly, if St. Paul be a judge, " have no charity," no true 
religion. 

48. This religion, which alone is of value before God, is the 
very thing you want. You want (and in wanting this you want 



168 



LlVim moUGHTS OF JOHN WESLEY. 



all) the religion of love. You do not love your neighbor as your- 
self, no more than you love God with all your heart. Ask your 
own heart now if it be not so. It is plain you do not love God. 
If you did you would be happy in him. But you know you are 
not happy. Your formal religion no more makes you happy 
than your neighbor's gay religion does him. O, how much have 
you suffered for want of plain dealing ! Can you now bear to 
hear the naked truth ? You have " the form of godliness, but 
not the power." You are a mere whited wall. Before the Lord 
your God I ask you. Are you not? Too sure; for your "inward 
parts are very wickedness." You love " the creature more than 
the Creator." You are " a lover of pleasure more than a lover of 
God." A lover of God! You do not love God at all, no more 
than you love a stone. You love the world; therefore, the love 
of the Father is not in you. 

49. You are on the brink of the pit, ready to be plunged into 
everlasting perdition. Indeed, you have a zeal for God; but not 
according to knowledge. O, how terribly have you been decei\ ed ! 
posting to hell, and fancying it was heaven. See, at length, that 
outward religion, without inward, is nothing ; is far worse than 
nothing, being, indeed, no other than a solemn mockery of God. 
And inward religion you have not. You have not the faith " that 
worketh by love." Your faith (so called) is no living, saving 
principle. It is not the apostle's faith, " the substance," or sub- 
sistence, " of things hoped for, the evidence of things not seen." 
So far from it that this faith is the very thing which you call 
enthusiasm. You are not content with being without it, unless 
you blaspheme it, too. You even revile that " life which is hid 
with Christ in God ;" all seeing, tasting, hearing, feeling God. 
These things are foolishness unto you. No marvel ; " for they 
are spiritually discerned." 

50. O, no longer shut your eyes against the light ! Know you 
have a name ; that you live, but are dead. Your soul is utterly 
dead in sin, dead in pride, in vanity, in self-will, in sensuality, in 
love of the world. You are utterly dead to God. There is 
no intercourse between your soul and God. " You have neither 
seen him" (by faith, as our Lord witnessed against them of 
old time), " nor heard his voice at any time." You have no 
spiritual " senses exercised to discern spiritual good and evil." 
You are angry at infidels, and are all the while as mere an infi- 
del before God as ihej. You have " eyes that see not, and ears 
that hear not." You have a callous, unfeeling heart. 



AN EARNEST APPEAL. 



169 



51. Bear with me a little longer; my soul is distressed for you. 
" The God of this world hath blinded your eyes," and you are 
" seeking death in the error of your life." Because you do not 
commit gross sin, because you give alms, and go to the church 
and sacrament, you imagine that you are serving God; yet, in 
very deed, you are serving the devil; for you are doing still your 
own will, not the will of God your Saviour. You are pleasing 
yourself in all you do. Pride, vanity, and self-will (the genuine 
fruits of an earthly, sensual, devilish heart) pollute all your words 
and actions. You are in darkness, in the shadow of death. O, 
that God would say to you in thunder, "Awake, thou that sleep- 
est, and arise from the dead, and Christ shall give thee light ! " 

52. But, blessed be God, he hath not yet left himself without 
'witness: 

All are not lost ! there be who faith prefer, 
Though few, and piety to God ! 

who know the power of faith, and are no strangers to that inward, 
vital religion, "the mind that was in Christ; righteousness and 
peace and joy in the Holy Ghost." Of you who " have tasted 
the good word of God, and tlie powers of the world to come," I 
would be glad to learn if we have " erred from the faith," or 
walked contrary to " the truth as it is in Jesus." " Let the right- 
eous smite me friendly, and reprove me," if haply that which is 
amiss may be done away, and what is wanting supplied, till we 
all come to the measure of the stature of the fullness of Christ. 

53. Perhaps the first thing that now occurs to your mind re- 
lates to the doctrine which we teach. You have heard that we 
say, " Men may live without sin." And have you not heard that 
the Scripture says the same — we mean without committing sin. 
Does not St. Paul say plainly that those who believe " do not 
continue in sin," that they cannot " live any longer therein ? " 
(Rom. vi, 1, 2.) Does not St. Peter say, " He that hath suffered in 
the flesh hath ceased from sin; that he no longer should live to 
the lusts of men, but to the will of God?" (1 Pet. iv, 1, 2.) 
And does not St. John say expressly, " He that committeth sin is 
of the devil I For this purpose the Son of God was manifested, 
that he might destroy the works of the devil. Whosoever is 
born of God doth not commit sin ; for his seed remaineth in him: 
and he cannot sin, because he is born of God " (1 John iii, 8, etc.). 
And again, " We know that whatsoever is born of God sinneth 
not" (1 John v, 18). 

54. You see, then, it is not we that say this, but the Lord. 



170 



LIVIXG THOUGHTS OF JOHN WESLEY. 



These are not our words, but his. And who is he that replieth 
against God ? Who is able to make God a liar ? Surely, he will 
be justified in liis saying, and clear when he is judged ! Can 
you deny it ? Have you not often felt a secret check when you 
were contradicting this great truth ? And how often have you 
wished for what you were taught to deny ? Nay, can you helj^ 
wishing for it this moment ? Do you not now earnestly desire 
to cease from sin ? to commit it no more ? Does not your soul 
pant after this glorious liberty of the sons of God ? And what 
strong reason have you to expect it ? Have you not had a fore- 
taste of it already ? Do you not remember the time when God 
first lifted u]) the light of his countenance upon you? Can it 
ever be forgotten ? the day when the candle of the Lord first 
shone upon your head ! 

Butter and honey did you eat ; Far, far above all earthly thinga 

And, Uf ted up on high, Triumphantly you rode ; 

You saw the clouds beneath your feet, You soar'd to heaven on eagles' wings, 

And rode upon the sky. And found, and talk'd with God. 

« 

You then had power not to commit sin. You found the apos- 
tle's words strictly true, " He that is begotten of God keepeth 
himself, and that wicked one toucheth him not." But those 
whom you took to be experienced Christians, telling you this 
was only the time of your espousals, this could not last always, 
you must come down from the mount, and the like, shook your 
faith. You looked at men more than God, and so became weak, 
and like another man. Whereas, had you then had any to guide 
you according to the truth of God, had you then heard the doc- 
trine which now you blame, you had never fallen from your stead- 
fastness; but had found that, in this sense also, "the gifts and 
calling of God are without repentance." 

55. Have you not another objection nearly allied to this, name- 
ly, that we preach perfection ? True ; but what perfection ? The 
term you cannot object to, because it is scriptural. All the diffi- 
culty is to fix the meaning of it according to the word of God. 
And this we have done again and again, declaring to all the 
world that Christian perfection does not imply an exemption 
from ignorance, or mistake, or infirmities, or temptations; but 
that it does imply the being so crucified with Christ as to be 
able to testify, " I live not, but Christ liveth in me " (Gal. ii, 20), 
and hath "purified my heart by faith" (Acts xv, 9). It does im- 
ply " the casting down every high thing that exalteth itself against 



AN EARNEST APPEAL. 



171 



the knowledge of God, aod bringing into captivity every thought 
to the obedience of Christ." It does imply " the being holy, as 
he that hath called us is holy, in all manner of conversation (2 
Cor. X, 5; 1 Pet. i, 15); and, in a word, " the loving the Lord our 
God with all our heart, and serving him with all our strength." 

56. Now, is it possible for any who believe the Scripture to 
deny one tittle of this ? You cannot. You dare not. You would 
not for the world. You know it is the pure word of God. And 
this is the whole of what we preach; this is the height and depth 
of what we (with St. Paul) call perfection — a state of soul de- 
voutly to be wished by all who have tasted of the love of God. 
O, pray for it without ceasing ! It is the one thing you want. 
Come with holiness to the throne of grace, and be assured that 
when you ask this of God you shall have the petition you ask of 
him. We know, indeed, that to man, to the natural man, this is 
impossible. But we know also, that as no word is impossible 
with God, so " all things are possible to him that believeth." 

57. For "we are saved by faith." But have you not heard 
this urged as another objection against us, that we preach salva- 
tion by faith alone ? And does not St. Paul do the same thing ? 
" By grace," saith he, " ye are saved through faith." Can any 
words be more express ? And, elsewhere, " Believe in the Lord 
Jesus, and thou shalt be saved" (Acts xvi, 31). 

What we mean by this (if it has not been sufficiently explained 
already) is that we are saved from our sins only by a confidence in 
the love of God. As soon as we "behold what manner of love it 
is which the Father hath bestowed upon us, we love him " (as the 
apostle observes) " because he first loved us." And then is that 
commandment written in our heart, " That he who loveth God 
love his brother also;" from which love of God and man meek- 
ness, humbleness of mind, and all holy tempers spring. Now, 
these are the very essence of salvation, of Christian salvation, sal- 
vation from sin ; and from these outward salvation flows — that 
is, holiness of life and conversation. Well, and are not these 
things so ? If you know in whom you have believed you need 
no further witnesses. 

58. But perhaps you doubt whether that faith whereby we are 
thus saved implies such a trust and confidence in God as we de- 
scribe. You cannot think faith implies assurance — an assurance 
of the love of God to our souls of his being now reconciled to us, 
and having forgiven all our sins. And this we freely confess, 
that, if number of voices is to decide the question, we must give 



172 



LIVING THOUGHTS OF JOHN WESLEY. 



it up at once; for you have on your side not only some wlio de- 
sire to be Christians indeed, but all nominal Christians in every 
place, and the Romish Church, one and all. Nay, these last are 
so vehement in your defense that, in the famed Council of Trent, 
they have decreed, " If any man hold [fiducimn) trust, confi- 
dence, or assurance of pardon to be essential to faith, let him be 
accursed." 

59. Thus does that council anathematize the Church of En- 
gland; for she is convicted hereof by her own confession. The 
very words in the Homily on Salvation are, " Even the devils be- 
lieve that Christ was born of a virgin; that he wrought all kinds 
of miracles, declaring himself very God; that for our sakes he 
suffered a most painful death to redeem us from death everlast- 
ing. These articles of our faith the devils believe ; and so they 
believe all that is written in the Old and New Testaments. And 
yet for all this faith they be but devils. They remain still in 
their damnable estate, lacking the very true Christian faith. 

" The right and true Christian faith is not only to believe the 
holy Scriptures and the articles of our faith are true, but also to 
have a sure trust and confidence to be saved from everlasting 
damnation through Christ." Or (as it is expressed a little after), 
" a sure trust and confidence which a man hath in God, that by 
the merits of Christ his sins are forgiven, and he reconciled to 
the favor of God." 

60. Indeed, the Bishop of Rome saith, " If any man hold this 
let him be Anathema Maranatha." But, it is to be hoped, papal 
anathemas do not move you. You are a member of the Church 
of England. Are you ? Then the controversy is at end. Then 
hear the Church: "Faith is a sure trust which a man hath in 
God, that his sins are forgiven." Or, if you are not, whether you 
hear our Church or no, at least hear the Scriptures. Hear, be- 
lieving Job, declaring his faith, " I know that my Redeemer liv- 
eth." Hear Thomas (when having seen he believed) crying out, 
" My Lord and my God ! " Hear St. Paul clearly describing the 
nature of his faith, " The life I now live, I live by faith in the 
Son of God, who loved me, and gave himself for me." Hear (to 
mention no more) all the believers who were with Paul when he 
wrote to the Colossians, bearing witness, " We give thanks unto 
the Father, who hath delivered us from the power of darkness, 
and hath translated us into the kingdom of his dear Son: in 
whom we have redemption through his blood, even the forgive- 
ness of sins" (Col. i, 12, 13, 14). 



^^Y EAhXEST APFEAL. 



173 



61. But what need have we of distant witnesses ? You have a 
witness in your own breast. For am I not speaking to one that 
loves God ? How came you, then, to love him at first ? "Was it 
not because you knew that he loved you ? Did you, could you, 
love God at all till you tasted and saw that he was gracious; 
that he was merciful to you a sinner? What avails, then, con- 
troversy or strife of words ? Out of thy own mouth ! You own 
you had no love to God till you were sensible of his love to 
you. And, whatever expressions any sinner who loves God uses 
to denote God's love to him, you will always on examination find 
that they directly or indirectly imply forgiveness. Pardoning 
love is still at the root of all. He who was offended is now rec- 
onciled. The new song which God puts in every mouth is al- 
ways to that effect: "O Lord, I will praise thee: though thou 
wast nngry with me, thine anger is turned away. Behold, God 
is my salvation. I will trust, and not be afraid : for the Lord 
Jehovah is my strength and my song ; he also is become my salva- 
tion" (Isa. xii, 1, 2). 

62. A confidence, then, in a pardoning God is essential to sav- 
ing faith. The forgiveness of sins is one of the first of those un- 
seen things whereof faith is the evidence. And if you are sensi- 
ble of this will you quarrel with us concerning an indifferent 
circumstance of it? Will you think it an important objection 
that we assert that this faith is usually given in a moment ? 
First, let me entreat you to read over that authentic account of 
God's dealings with men, the Acts of the Apostles. In this treat- 
ise you will find how he wrought from the beginning on those 
who received remissions of sins by faith. And can you find one 
of these (except, perhaps, St. Paul) who did not receive it in a 
moment? But abundance you find of those who did, besides 
Cornelius and the three thousand (Acts ii, 41). And to this also 
agrees the experience of those who now receive the heavenly 
gift. Three or four exceptions only have I found in the course 
of several years — perhaps you yourself may be added to that 
number, and one or two more whom you have known. But all 
the rest of those who from time to time among us have believed in 
the Lord Jesus, were in a moment brought from darkness to light, 
and from the power of Satan unto God. 

63. And why should it seem a thing incredible to you, who 
have known the power of God unto salvation (whether he hath 
wrought thus in your soul or no; "for there are diversities of 
operations, but the same Spirit "), that " the dead should hear the 



174 



LIVING THOUGHTS OF JOHN WESLEY. 



voice of the Son of God," and in that moment live ? Thus he 
useth to act, to show that when he willeth, to do is present with 
hira. " Let there be light," said God, " and there was light. 
He spoke the word and it Avas done. Thus the heavens and the 
earth were created, and all the hosts of them." And this man- 
ner of acting in the present case hiirhly suits both his power and 
love. There is, therefore, no hinderance on God's part, since 
" as his majestjr is, so is his mercy." And whatever hinderance 
.there is on the part of man, when God speaketh, it is not. Only 
ask then, O sinner, *' and it shall be given thee," even the faith 
that brings salvation ; and that without any merit or good work 
of thine ; for " it is not of works, lest any man should boast." 
No; it is of grace, of grace alone. For " unto him that worketh 
not, but believeth on him that justifieth the ungodly, his faith is 
counted to him for righteousness." 

64. " But by talking thus you encourage sinners." I do en- 
courage them — to repent; and do not you? Do you not know 
how many heap sin upon sin, purely for want of such encourage- 
ment, because they think they can never be forgiven, there is no 
place for repentance left ? Does not your heart also bleed for 
them ? What would you think too dear to part with ? What 
would you not do, what would you not suffer, to bring one such 
sinner to repentance ? Could not your love " endure all things " 
for them ? Yes ; if you believed it would do them good; if you 
had any hope that they would be better. Why do you not believe 
it would do them good? Why have you not a hope that they 
will be better? Plainly, because you do not love them enough; 
not because you have not that charity which not only endureth, 
but at the same time believeth and hopeth all things. 

65. But that you may see the whole strength of this objection 
I will show you, without any disguise or reserve, how I encour- 
age the chief of sinners. My usual language to them runs thus: 

O ye that deny the Lord that bought you, yet hear the word 
of the Lord ! You seek rest, but find none. Even in laughter 
your heart is in heaviness. How long spend ye your labor for 
that which is not bread, and your strength for that which satis- 
fiethnot? You know your soul is not satisfied. It is still an 
aching void. Sometimes you find, in spite of your principles, a 
Bense of guilt, an awakened conscience. That grisly phantom, re- 
ligion (so you describe her), will now and then haunt you still. 
Righteousness looking down from heaven is indeed to us no un- 
pleasing sight. But how does it appear to you ? 



A}r EARNEST APPEAL. 



175 



Horrihili mper (tspechi mortalihm instans ? 
(With a horrible aspect, brooding over mortals ?) 

How often are you in fear of the very things you deny ? How 
often racking suspense ? What if there be an hereafter, a judg- 
ment to come, an unhappy eternity ? Do you not start at the 
thought ? Can you be content to be always thus ? Shall it be 
said of you also, 

" Here lies a dicer, long in doubt, 
If death could kill the soul, or not ; 
Here ends his doubtfulness ; at last 
Convinced ; but, 0, the die is cast ! " 

Or, are you already convinced there is no hereafter ? "What a 
poor state, then, are you in now ? taking a few more dull turns 
upon earth, and then dropping into nothing ! What kind of 
spirit must you be of, if you can sustain yourself under the 
thought, under the expectation of being in a few moments swept 
away by the stream of time, and then forever 

Swallow'd up, and lost 
In the wide womb of uncreated night ! 

But neither, indeed, are you certain of this, nor of any thing 
else. It may be so; it may not. A vast scene is behind; but 
clouds and darkness rest upon it. All is doubt and uncertainty. 
You are continually tossed to and fro, and have no firm ground 
for the sole of your foot. O, let not the poor wisdom of man 
any longer exalt itself against the wisdom of God ! You have 
fled from him long enough; at length suffer your eyes to be 
opened by him that made them. You want rest to your soul. 
Ask it of him who giveth to all men liberally and upbraideth not. 
You are now a mere riddle to yourself, and your condition full 
of darkness and perplexity. You are one among many restless in- 
habitants of a miserable, disordered world, "walking in a vain 
shadow, and disquieting yourself in vain." But the light of 
God will speedily disperse the anxiety of your vain conjectures. 
By adding heaven to earth, and eternity to time, it will open such 
a glorious view of things as will lead you, even in the present 
world, to a peace which passeth all understanding. 

66. O ye gross, vile, scandalous sinners, hear ye the word of 
the Lord. "Turn ye, turn ye from your evil ways; so iniquity 
sliall not be your ruin. As I live, saith the Lord, I have no pleas- 
ure in the death of a sinner, but rather that he should turn 
and live." O, make haste; delay not the time ! " Come, and let 



176 



LIVING THOUGHTS OF JOHN WESLEY. 



us reason together: though your sins be as scarlet, they shall be 
white as snow; though they be red as crimson, they shall be as 
wool. Who is this that cometh from Edom, with dyed garments, 
red in his apparel ? It is he on whom the Lord " hath laid the 
iniquities of us all ! " Behold, behold the Lamb of God, that tak- 
eth away tliy sins ! See the only begotten Son of the Father, 
" full of grace and truth ! " He loveth thee. He gave himself 
for thee. Now his bowels of compassion yearn over thee. O, 
believe in the Lord Jesus, and thou shalt be saved ! " Go in peace, 
sin no more ! " 



PRIMITIVE CHRISTIANITY. 



Happy the souis who first believed, 
To Jesus and each other cleaved, 
Join'd by the unction from above, 
In mystic fellowship of love ! 

Meek, simple followers of the Lamb, 
They lived and spake and thought the 
same; 

Brake the commemorative bread, 
And drank the Spirit of their Head. 

On God they cast their every care : 
Wrestling with God in mighty prayer, 
They claim'd the grace, through Jesus 
given ; 

By prayer they shut and open'd heaven. 

To Jesus they perform'd their vows : 
A little church in every house, 
They joyfully conspired to raise 
Their ceaseless sacrifice of praise. 

Propriety was there unknown, 
None call'd what he possess'd his own ; 
Where all the common blessings share, 
No selfish happiness was there. 

With grace abundantly endued, 
A pure, believing multitude ! 
They all were of one heart and soul. 
And only love inspired the whole. 

0, what an age of golden days ! 
0, what a choice, peculiar race ! 
Washed in the Lamb's all - cleansing 
blood. 

Anointed kings and priests to God. 



Where shall I wander now to find 
The successors they left behind ? 
The faithful, whom I seek in vain. 
Are 'minish'd from the sons of men. 

Ye different sects, who all declare, 
" Lo, here is Christ ! " or, " Christ is 
there!" 

Your stronger proofs divinely give. 
And show me where the Christians live. 

Your claim, alas ! ye cannot prove ; 
Ye want the genuine mark of love : 
Thou only. Lord, thine own canst show ; 
For sure thou hast a Church below. 

The gates of hell cannot prevail, 
The Church on earth can never fail : 
Ah ! join me to thy secret oues ! 
Ah ! gather all thy living stones ! 

Scatter'd o'er all the earth they lie, 
Till thou collect them with thine eye, 
Draw by the music of thy name, 
And charm into a beauteous frame. 

For this the pleading Spirit groans, 
And cries in all thy banishVl ones : 
Greatest of gifts, thy love impart, 
And make us of one mind and heart ! 

Join every soul that looks to thee. 
In bonds of perfect charity : 
Now, Lord, the glorious fullness give, 
And all in all forever live ! 



CONDITIONS OF JUSTIFICATION. 



177 



PART 11. 



Jesus, from whom all blessings flow, 
Great builder of thy Church below, 
If now thy Spirit moves my breast, 
Hear, and fulfill thy own request ! 

The few that truly call thee Lord, 
And wait thy sanctifying word. 
And thee their utmost Saviour own. 
Unite, and perfect them in one. 

Gather them in on every side, 
And in thy tabernacle hide ; 
Give them a resting-place to find, 
A covert from the storm and wind. 

0, find them out some calm recess, 
Some unfrequented wilderness ! 
Thou, Lord, the secret place prepare. 
And hide and feed " the woman " there. 

Thither collect thy little flock. 
Under the shadow of their Rock : 
The holy seed, the royal race. 
The standing monuments of thy grace. 

0, let them all thy mind express. 
Stand forth thy chosen witnesses ! 
Thy power unto salvation show. 
And perfect holiness below : 

The fullness of thy grace receive. 
And simply to thy glory live ; 
Strongly reflect the light divine. 
And in a land of darkness shine 

In them let all mankind behold 
How Christians lived in days of old : 
Mighty their envious foes to move, 
A proverb of reproach — and love. 



0, make them of one soul and heart. 
The all-conforming mind impart ; 
Spirit of peace and unity. 
The sinless mind that was in thee. 

Call them into thy wondrous light. 
Worthy to walk with thee in white ; 
Make up thy jewels. Lord, and show 
The glorious, spotless Church below. 

From every sinful wrinkle free, 
Redeem'd from all iniquity ; 
The fellowship of saints make known ; 
And, 0, my God, might I be one ! 

0, might my lot be cast with these. 
The least of Jesus' witnesses ! 
0, that my Lord would count me meet 
To wash his dear disciples' feet ! 

This only thing I do require. 

Thou know'st 'tis all my heart's desire. 

Freely what I receive to give. 

The servant of thy Church to live : 

After my lowly Lord to go. 
And wait upon the saints below. 
Enjoy the grace to angels given. 
And serve the royal heirs of heaven. 

Lord, if I now thy drawings feel. 
And ask according to thy will, 
Confirm the prayer, the seal impart. 
And speak the answer to my heart ! 

Tell me, or thou shalt never go, 
" Thy prayer is heard, it shall be so : " 
The word hath pass'd thy lips, and I 
Shall with thy people live and die. 



CONDITIONS OF JUSTIFICATION. 

( Written in 1 '744.) 

1. First. The nature of justification. It sometimes means our 
acquittal at the last day (Matt, xii, 37). But this is altogether 
out of the present question; that justification whereof our arti- 
cles and homilies speak meaning present forgiveness, pardon of 
sins, and, consequently, acceptance with God; who therein "de- 
12 



178 



LIVING THOUGnm OF JOHN WESLEY. 



dares his righteousness " (or mercy, by or) " for the remission of 
the sins that are past," saying, " I will be merciful to thy un- 
righteousness, and thine iniquities I will remember no more " 
(Rom. iii, 25; Heb. viii, 12). 

I believe the condition of this is faith (Rom. iv, 5, etc.) ; I 
mean, not only that without faith we cannot be justified, but 
also that as soon as any one has true faith, in that moment he is 
justified. 

Good works follow this faith, but cannot go before it (Luke 
vi, 43) ; much less can sanctification, which implies a continued 
course of good works, springing from holiness of heart. But it 
is allowed that entire sanctification goes before our justification 
at the last day (Heb. xii, 14). 

It is allowed, also, that repentance, and "fruits meet for 
repentance," go before faith (Mark i, 15; Matt, iii, 8). Repent- 
ance absolutely must go before faith; fruits meet for it, if there 
be opportunity. By repentance I mean conviction of sin, pro- 
ducing real desires and sincere resolutions of amendment ; and by 
"fruits meet for repentance," forgiving our brother (Matt, vi, 14, 
15), ceasing from evil, doing good (Luke iii, 4, 9, etc.), using 
the ordinances of God, and in general obeying him according to 
the measure of grace which we have received (Matt, vii, V; xxv, 
29). But these I cannot as yet term good works, because they 
do not spring from faith and the love of God. 

2. By salvation I mean not barely, according to the vulgar 
notion, deliverance from hell, or going to heaven, but a present 
deliverance from sin, a restoration of the soul to its primitive 
health, its original purity; a recovery of the divine nature; the 
renewal of our souls after the image of God, in righteousness 
and true holiness, in justice, mercy, and truth. This implies all 
holy and heavenly tempers, and, by consequence, all holiness of 
conversation. 

Now, if by conversation we mean a present salvation from sin, 
we cannot say holiness is the condition of it; for it is the thing 
itself. Salvation, in this sense, and holiness are synonymous 
terms. We must therefore say, "We are saved by faith." 
Faith is the sole condition of this salvation. For without faith 
we cannot be thus saved. But whosoever believeth is saved 
already. 

Without faith we cannot be thus saved; for we cannot rightly 
serve God unless we love him. And we cannot love him unless 
we know him; neither can we know God unless by faith. There- 



CONDITIONS OF JUSTIFICATION. 



179 



fore, salvation by faith is only, in other words, the love of God 
by the knowledge of God; or the recovery of the image of God, 
by a true, spiritual acquaintance with him. 

3. Faith, in general, is a divine, supernatural eXejxog (evidence, 
or conviction) of things not seen, nor discoverable by our bodily 
senses, as being either past, future, or spiritual. Justifying faith 
implies not only a divine eXeyxog, that God " was in Christ recon- 
ciling the world unto himself," but a sure trust and confidence 
that Christ died for my sins, that he loved me, and gave himself 
for me. And the moment a penitent sinner believes this, God 
pardons and absolves him. 

And as soon as his pardon or justification is witnessed to him 
by the Holy Ghost he is saved. He loves God and all mankind. 
He has " the mind that was in Christ," and power to " walk as 
he also walked." From that time (unless he make shipwreck of 
the faith) salvation gradually increases in his soul. For " so is 
the kingdom of God, as if a man should cast seed into the 
ground; and it springeth up, first the blade, then the ear after 
that the full corn in the ear." 

4. The first sowing of this seed I cannot conceive to be other 
than instantaneous; whether I consider experience, or the word 
of God, or the very nature of the thing. However, I contend not 
for a circumstance, but the substance: if you can attain it 
another way, do. Only see that you do attain it; for if you fall 
short, you perish everlastingly. 

This beginning of that vast, inward change is usually termed 
the new birth. Baptism is the outward sign of this inward grace, 
which is supposed by our Church to be given with and through 
that sign to all infants, and to those of riper years, if they repent 
and believe the Gospel. But how extremely idle are the com- 
mon disputes on this head ! I tell a sinner, " You must be born 
again." " No," say you, he was born again in baptism. 
Therefore, he cannot be born again now." Alas, what trifling is 
this ? What if he was then a child of God ? He is oiovj mani- 
festly a child of the devil; for the works of his father he doeth. 
Therefore, do not play upon words. He must go through an 
entire change of heart. In one not yet baptized, you yourself 
would call that change the new birth. In him, call it what you 
will; but remember, meantime, that if either he or you die with- 
out it your baptism will be so far from profiting you that it will 
greatly increase your damnation. 

5. The author of faith and salvation is God alone. It is he 



180 



LIVING THOUGHTS OF JOHN WESLEY. 



that works in us both to will and to do. He is the sole giver of 
every good gift, and the sole author of every good work. 
There is no more of power than of merit in man; but as all merit 
is in the Son of God, in what he has done and suffered for us, so 
all power is in the Spirit of God. And therefore every man, in 
order to believe unto salvation, must receive the Holy Ghost. 
This is essentially necessary to every Christian, not in order to 
his working miracles, but in order to faith, peace, joy, and love — 
the ordinary fruits of the Spirit. 

Although no man on earth can explain the particular manner 
wherein the Spirit of God works on the soul, yet whosoever has 
these fruits cannot but know and feel that God has wrought 
them in his heart. 

Sometimes he acts more particularly on the understanding, 
opening or enlightening it (as the Scripture speaks), and reveal- 
ing, unveiling, discovering to us "the deep things of God." 

Sometimes he acts on the wills and affections of men; with- 
drawing them from evil, inclining them to good, inspiring 
(breathing, as it were) good thoughts into them: so it has fre- 
quently been expressed, by an easy, natural metaphor, strictly 
analogous to ni"), rrvevfia, spiritus [spirit, or breath], and the 
words used in most modern tongues also, to denote the third per- 
son in the ever blessed Trinity. But, however it be expressed, it 
is certain all true faith, and the whole work of salvation, every 
good thought, word, and work, is altogether by the operation of 
the Spirit of God. 

The following remarks are from Mr. Wesley's Journal, under 
date of September 12, 1739: 

In the evening, at Fetter-lane, I described the life of faith; 
and many who had fancied themselves strong therein found they 
were no more than new-born babes. At eight I exhorted our 
brethren to keep close to the Church, and to all the ordinances of 
God; and to aim only at living "a quiet and peaceable life, in all 
godliness and honesty." A serious clergyman desired to know 
in what points Ave differed from the Church of England. I an- 
swered, " To the best of my knowledge, in none. The doctrines 
we preach are the doctrines of the Church of England; indeed, 
the fundamental doctrines of the Church, clearly laid down, both 
in her prayers, articles, and homilies." He asked, "In Avhat 
points, then, do you differ from the other clergy of the Church 
of England?" I answered, "In none from that part of the 
plergy wlio adhere to the doctrines of the Church; but from that 



CONDITIONS OF JUSTIFICATION. 



181 



part of the clergy who dissent from the Church (though they 
own it not) I differ in the points following: 

"First, They speak of justification either as the same thing with sanctification 
or as something consequent upon it. I believe justification to be wholly distinct 
from sanctification, and necessarily antecedent to it. 

" Secondly, They speak of our own holiness, or good works, as the cause of our 
justification; or, that for the sake of which, on account of which, we are justified 
before God. I believe neither our own holiness nor good works are any part of 
the cause of our justification ; but that the death and righteousness of Christ are 
the whole and sole cause of it ; or, that for the sake of which, on account of which, 
we are justified before God. 

" Thirdly, They speak of good works as a condition of justification, necessarily 
previous to it. I believe no good work can be previous to justification, nor, conse- 
quently, a condition of it ; but that we are justified (being till that hour ungodly, 
and, therefore, incapable of doing any good work) by faith alone, faith without 
works, faith (though producing all, yet) including no good work. 

" Fourthly, They speak of sanctification (or holiness) as if 't were an outward 
thing, as if it consisted chiefly, if not wholly, in those two points — 1. The doing no 
harm ; 2. The doing good (as it is called) — that is, th& using the means of grace, and 
helping our neighbor. 

" I believe it to be an inward thing, namely, the life of God in the soul of man ; a 
participation of the divine nature ; the mind that was in Christ ; or, the renewal of 
our heart after the image of him that created us. 

" Lastly, They speak of the new birth as an outward thing, as if it were no more 
than baptism ; or, at most, a change from outward wickedness to outward good- 
ness ; from a vicious to (what is called) a virtuous life. I believe it to be an 
inward thing ; a change from inward wickedness to inward goodness ; an entire 
change of our inmost nature from the image of the devil (wherein we are born) 
to the image of God ; a change from the love of the creature to the love of the 
Creator ; from earthly and sensual to heavenly and holy affections : in a word, a 
change from the tempers of the spirits of darkness to those of the angels of God 
in heaven. 

" There is, therefore, a wide, essential, fundamental, irreconcilable difference be- 
tween us ; so that if they speak the truth as it is in Jesus I am found a false wit- 
ness before God. But if I teach the way of God in truth, they are blind leaders of 
the blind." 

From His Journal, Thursday, December 13, 1739. 

In the afternoon I was informed how many wise and learned 
men (who cannot in terms deny it, because our articles and 
homilies are not yet repealed) explain justification by faith. 
They say, 1. Justification is twofold; the first, in this life, the 
second, at the last day. 2. Both these are by faith alone; that 
is, by objective faith, or by the merits of Christ, which are the 
object of our faith. And this, they say, is all that St. Paul and 
the Church mean by " We are justified by faith only." But 
they add, 3. We are not justified by subjective faith alone, that 



182 



LIVING THOUGHTS OF JOHN WESLEY. 



is, by the faith which is in us. But works also must be added to 
this faith, as a joint condition both of the first and second justifi- 
cation. The sense of which hard words is plainly this: God 
accepts us both here and hereafter only for the sake of what 
Christ has done and suffered for us. This alone is the cause of 
our justification. But the condition thereof is not faith alone, 
but faith and works together. 

In flat opposition to this I cannot but maintain (at least, till I 
have a clearer light), 1. That the justification which is spoken of 
by St. Paul to the Romans, and in our articles, is not twofold. It 
is one, and no more. It is the present remission of our sins, or 
our first acceptance with God. 2. It is true that the merits of 
Christ are the sole cause of this our justification; but it is not true 
that this is all which St. Paul and our Church mean by our being 
justified by faith only; neither is it true that either St. Paul or 
the Church mean by faith the merits of Christ. But, 3. By our 
being justified by faith only, both St. Paul and the Church mean 
that the condition of our justification is faith alone, and 7iot good 
works; inasmuch as " all works done before justification have in 
them the nature of sin." Lastly, that faith which is the sole 
condition of justification is the faith which is in us by the grace 
of God. It is " a sure trust which a man hath, that Christ hath 
loved him, and died for him." 



REGENERATION. 

{Written January 25, 1757.) 

According to the whole tenor of Scripture, the being born 
again does really signify the being inwardly changed by the 
almighty operation of the Spirit of God; changed from sin to 
holiness; renewed in the image of Him that created us. And 
why must we be so changed ? Because, " without holiness no man 
shall see the Lord ; " and because, without this change, all our en- 
deavors after holiness are ineffectual. God hath, indeed, " endowed 
us with understanding, and given us abundant means ; " but our 
understanding is as insufficient for that end as are the outward 
means, if not attended with iuAvard jiower. 

I think it highly expedient to subjoin an extract from Rev. 
Samuel Hebden's tract upon this subject, the more so because the 
tract is very scarce, having been for some time out of print : 



REGENERATIOK 



183 



Except a man be born of water and of the Spirit, he cannot enter into the kingdom 
of God. That which is born of the flesh is flesh ; and that which is born of the 
Spirit is spirit (John iii, 5, 6). 

" In this text we have, 

" 1. The new birth described ; 

"II. The necessity of it insisted on; 

" III. The original corruption of every child of Adam observed, as that from 
which the necessity of such a change arises. 

" I. The new birth is here described. Whatever this implies, the Spirit of God is 
the sole author of it. He does not help a man to regenerate himself, but takes the 
work into his own hands. A child of God, as such, is ' not born of blood ; ' does not 
become so by descent from pious parents. He is not * born of the will of the flesh ; ' 
is not renewed by the power of his own carnal will ; ' nor of man,' of any man what- 
soever, ' but of God,' by the sole power of his Spirit. 

" In regeneration, the Holy Spirit mortifies ' the old man,' corrupt nature, and 
breathes a principle of life into the soul ; a principle of faith, of sincere love, and 
willing obedience to God. He who was ' dead in sin ' is now ' dead to sin,' and ' alive 
to God through Jesus Christ.' God has ' created in him a clean heart, and renewed 
a right Spirit within him.' He has ' created ' him ' unto good works,' and ' written ' 
his ' law in his heart.' But if the Spirit of God is the sole agent in the work of 
regenei'ation ; if the soul of man has no active interest or concern in his * being 
born again ; ' if man was created holy, and regeneration re-instamps that holy image 
of God on the soul ; if ' the new man is created after God in righteousness and true 
holiness ; * if the corruption of nature (termed ' the old man ' or ' flesh ' ) is not 
contracted by imitation or custom, but is an inbred hereditary distemper, coeval 
with our nature ; if all truly good works are the fruits of a good heart, a good prin- 
ciple wrought in the soul ; it plainly follows that the faith, hope, love, fear, which dis- 
tinguish the children of God from others, are not of the nature of acquired but of 
infused habits or principles. To say, then, ' that all holiness must be the effect of 
a man's own choice and endeavor, and that by a right use of his natural powers 
every man may and must attain a habit of holiness,' that is, ' be born again,' how- 
ever pleasing it may be to human vanity, is contrary to the whole tenor of Scripture. 

*' And all the scriptural expressions on this head are grounded on the real nature 
of things. ' Sin ' is of the nature of ' filth ' and ' corruption.' It pollutes the whole 
man, and renders him as an ' unclean thing' in the sight of God. When, therefore, 
the Spirit of God removes this, he is said to ' create a clean heart,' to ' purify the 
heart,' to * sprinkle clean water upon ' us, to wash us ' from ' our ' filthiness,' And this 
cleansing efficacy is in the text expressed by being ' born of water and of the Spirit.' 

" When, therefore, our Lord speaks of being ' born of the Spirit,' his plain mean- 
ing is. There is a spiritual cleansing you must partake of, mentioned in those prom- 
ises : * I will sprinkle clean water upon you, and ye shall be clean ; from all your 
filthiness and from all your idols will I cleanse you. A new heart also will I give 
you, and a new spirit will I put within you. And I will take away the stony heart, 
and I will give you a heart of flesh.' These promises give us a plain description of 
the Spirit's regenerating work ; without experiencing which our state is miserable 
now, and will be much more so hereafter. 

*' II. For this spiritual renovation of the soul is indispensably necessary. Without 
it none can ' enter the kingdom of heaven,' either the kingdom of grace or of glory. 

" 1. ' Except a man be born of the Spirit, he cannot enter into the kingdom of ' 



184 



LIVIXG TEOUGETS OF JO EX WESLEY. 



grace ; he cannot be a loyal subject of Jesus Christ. Bv nature we are subjects of 
Satan ; and such we must remain, unless renewing grace ' translate us into the king- 
dom of God's dear Son.' 

" 2. Consequently, ' except we are born again, we cannot enter into the kingdom * 
of glory. Indeed, supposing he could be admitted there, what could an unregen- 
erate sinner do in heaven ? He could not possibly have any relish either for the 
business, the company, or the enjoyments of that world. 

" nr. Our Lord, having asserted the absolute necessity of the new birth, to show 
the ground of this necessity, adds, ' That which is bom of the flesh is flesh ; and 
that which is born of the Spirit is spirit.' Here observe, 

"1. Our Lord opposes 'flesh' and 'spirit' to each other; which opposition we 
often meet with. Whatever, therefore, is meant by these two, they denote things 
opposite. 

" 2. He speaks here of two several births, which are distinctly mentioned. 

" 3. The former of these two is spoken of as that which renders the other so 
necessary. Because ' that which is bom of the flesh is flesh,' therefore, ' we must 
be bom of the Spirit ; ' therefore, this great change must be wrought in us, or we 
cannot ' enter into the kingdom of God.' 

" 4. If the latter of these is made necessary by the former, then to be ' born flesh ' 
is to be born corrupt and sinful. And, indeed, the word ' flesh ' is very frequently 
taken for the corrupt principle in man. It is always so taken when it stands op- 
posed to ' the Spirit,' or to that inwrought principle of obedience, which itself also 
(taking the name of its Author) is sometimes termed ' Spirit.' 

" Xow, in the text, whatever or whoever is born of a man, since the fall, is denom- 
inated ' flesh.' And that ' flesh ' is here put, not for sinless frailty, but sinful cor- 
ruption, we learn from its being opposed to the ' Spirit.' Christ was bom frail as 
well as we, and in this sense was ' flesh ; ' yet, being without sin, he had no need 
to be ' born of the Spirit.' This is not made necessary by any sinless infirmities, 
but by a sinful nature only. This alone is opposite to ' the Spirit ; ' thus, therefore, 
we must understand it here. 

" But Dr. Taylor says, ' To be born of the flesh is only to be naturally born of a 
woman.' I answer, Is not 'flesh' opposed to 'Spirit' in tliis verse? Is it not the 
Spirit of God which is spoken of in the latter clause, together with the principle of 
grace, which is in every regenerate person ? And is any thing beside sinful cor- 
ruption opposite to the Spirit of God ? Xo, cenainly ! But if so, and if wherever 
' flesh ' is opposed to ' the Spirit ' it imphes sinful corruption, then it is evident to be 
* born of the flesh ' is to be the sinful offspring of sinful parents, so as to have need 
of the renewing influences of the Holy Spirit, on that account, even from our birth. 

" If to ' walk after the flesh,' as opposed to ' walking after the Spirit,' is to fol- 
low our sinful inclinations ; if to ' be in the flesh,' opposed to ' being in the Spirit,' 
is to be in a state of sin ; if ' the flesh ' and ' the Spirit ' are two contrary principles, 
which counteract each other (Gal. v, 16, IT) ; if 'the works of the flesh, and the 
lusts of the flesh,' are opposed to 'the Spirit' and 'the fruit of the Spirit;' then, 
' to be bom of the flesh ' must signify more than barely to be born of a woman. 
Had Adam transmitted a pure nature to his descendants, still each of them would 
have been born of a woman ; but they would have had no necessity of being ' bom 
of the Spirit,' or renewed by the Holy Ghost. 

"But what is that corruption of nature which the Scripture terms jlesh? There 
are two branches of it: 1. A want of original righteousness. 2. A natural pro- 
pensity to sin : 



REGENERATIOK 



185 



"1. A want of original righteousness. God created man righteous; holiness was 
connatural to his soul ; a principle of love and obedience to God. But when he 
sinned he lost this principle. And every man is now born totally void both of the 
knowledge and love of God. 

" 2. A natural propensity to sin is in every man. And this is inseparable from 
the other. If man is born and grows up without the knowledge or love of God he 
is born and grows up propense to sin, which includes two things — an aversion to 
what is good, and an inclination to what is evil. 

" We are naturally averse to what is good. ' The carnal mind is enmity against 
God.' Nature does not, will not, cannot, submit to his holy, just, and good law. 
Therefore, ' they that are in the flesh cannot please God.' Being averse to the will, 
law, and ways of God, they are utterly indisposed for such an obedience as the rela- 
tion between God and man indispensably requires. 

" And as we are all naturally averse to what is good, so we are naturally inclined 
to what is evil. Even young children of themselves run into evil, but are with dif- 
ficulty brought to practice what is good. No sooner do they discover reason than 
they discover evil, unreasonable dispositions. And these discovering themselves in 
every one, even from his early childhood, manifestly prove the inbred and universal 
corruption of human nature. 

" But why is this corruption termed flesh ? Not because it is confined to the 
body. It is the corruption of our whole nature, and is therefore termed ' the old 
man.' Not because it consists merely in a repugnance of the sensual appetites to 
reason. This is but one branch of that corruption ; the whole of it is far more 
extensive. Not because it is primarily seated in the body ; it is primarily seated in 
the soul. If ' sin reigns in our mortal bodies ' it is because the sinful soul uses the 
bodily members as ' instruments of unrighteousness.' 

*' ' Nay, all which those words, That ivhich is horn of the flesh is fleshy mean is 
this : All men being descended of frail and mortal parents are, like them, frail and 
mortal. In consequence of Adam's sin, all his descendants die.' 

" I answer, 1. Though this be true, it is not the whole truth. Nor is it the proper 
truth of the text which speaks of our being ' born of the flesh ' as the reason why 
we must be ' born of the Spirit.' 

*' 2. It is not consistent with the moral perfections of God for sinless creatures to 
be born 'mortal.' Death, in every sense of the word, is the proper 'wages of sin.' 
' Sin ' has the same casual influence on death as the obedience of Christ has on 
eternal life. 

" 3. We were not only born ' mortal,' but ' children of wrath ; ' we who are now 
regenerate, as Avell as others. 

" 4. The Scripture ascribes both our ' mortality ' and ' corruption ' to our relation 
to Adam. 'In him all die;' 'through the offense of one, many,' all mankind, 'are 
dead,' liable to death. Again : ' By the disobedience of one,' the same, ' many are 
constituted sinners.' Therefore, when our Lord says, ' That which is born of the 
flesh is flesh,' he means not only that we and our parents are ' mortal,' but that all 
mankind derive spiritual as well as temporal death from their first father." 



186 



LIVING THOUGHTS OF JOHN WESLEY. 



Feom a Letter to the Rev. Mk. Potter, dated November 4, 

1758. 

Of llie new birth, you say, " The terms of being regenerated, 
of being horn again, of being horn of God, are often used to 
express the works of Gospel righteousness." I cannot allow 
this. I know not that they are ever used in Scripture to express 
any outward work at all. They always express an inward 
w^ork of the Spirit, whereof baptism is the outward sign. You 
add, " Their primary, peculiar, and precise meaning signifies " (a 
little impropriety of expression) "our redemption from death, 
and restoration to eternal life, through the grace of God." It 
does not, unless by death you mean sin ; and by eternal life, 
holiness. The precise meaning of the term is " a new birth unto 
righteousness," an inward change from unholy to holy tempers. 
You go on : " This grace our Lord here calls ' entering into the 
kingdom of God.'" If so, his assertion is, "Except a man be 
born again, he cannot " be born again. Not so. What he says 
is, Except a man experience this change, he cannot enter into my 
kingdom. 

You proceed : " Our holy Church doth teach us that by the 
laver of regeneration in baptism we are received into the number 
of the children of God; this is the first part of the new birth." 
What is the first part of the new birth ? baptism ? It is the outward 
sign of that inward and spiritual grace, but no part of it at all. It is 
impossible that it should be. The outward sign is no more a part 
of the inward grace than the body is a part of the soul. Or do 
you mean that regeneration is a part of the new birth ? Nay, 
this is the whole of it. Or is it the " laver of regeneration " which 
is the first part of it ? That cannot be ; for you suppose this to 
be the same with baptism. 

"The second part, the inward and spiritual grace, is a death 
unto sin, and a new birth unto righteousness." What ! Is the 
new birth the second part of the new birth ! I apprehend it is 
tlie first and second part, too; and surely nothing could have pre- 
vented your seeing this but the ardor of your spirit, and the im- 
petuosity with which you rush along and trample down all before 
you. Your manner of writing reminds me of an honest Quaker 
in Cornwall, whose words I would recommend to your considera- 
tion. Being consulted by one of the Friends whether he should 
publish a tract which he had read to many in private, he replied, 
" What ! Art thou not content with laying John Wesley on his 
back, but thou must tread his guts out, too ? " 



REGENERATION. 



187 



Feom a Letter to the Rev. Mr. Downes, dated November 

17, 1759. 

You assert, " They talk of regeneration in every Christian as if 
it was as sudden and miraculous a conversion as that of St. Paul 
and the first converts to Christianity, and as if the signs of it 
were frightful tremors of body, and convulsive agonies of mind; 
not as a work graciously begun and gradually carried on by the 
blessed Spirit, in conjunction with our rational powers and facul- 
ties; the signs of which are sincere and universal obedience." 

This is part true, part false. We do believe regeneration, or, 
in plain English, the new birth, to be as miraculous or super- 
natural a work now as it was seventeen hundred years ago. We 
likewise believe that the spiritual life, which commences when we 
are born again, must, in the nature of the thing, have a first mo- 
ment, as well as the natural. But we say again and again, we 
are concerned for the substance of the work, not the circumstance. 
Let it be wrought at all, and we will not contend whether it be 
wrought gradually or instantaneously. " But what are the signs 
that it is wrought ? " We never said or thought that they were 
either "frightful tremors of body," or "convulsive agonies of 
mind" (I presume you mean agonies of mind attended with 
bodily convulsions) ; although we know many persons who, before 
this change was wrought, felt much fear and sorrow of mind, 
which, in some of these, had such an effect on the body as to 
make all their bones to shake. Neither did we ever deny that it 
is " a work graciously begun by the Holy Spirit," enlightening 
our understanding (which, I suppose, you call " our rational pow- 
ers and faculties"), as well as influencing our affections. And it 
is certain he " gradually carries on this work " by continuing to 
influence all the powers of the soul ; and that the outward sign 
of this inward work is " sincere and universal obedience." 

A sixth charge is : " They treat Christianity as a wild, en- 
thusiastic scheme, which will bear no examination." Where, or 
when ? In what sermon ? In what tract, practical or polemical ? 
I wholly deny the charge. I have myself closely and carefully 
examined every part of it, every verse of the New Testament, 
in the original, as well as in our own and other translations. 

Nearly allied to this is the threadbare charge of enthusi- 
asm, with which you frequently and largely compliment us. But 
as this also is assorted only, and not proved, it falls to the ground 
of itself. Meantime, your asserting it is a plain proof that you 
know nothing of the men you talk of. Because you know them 



188 LIVIXG THOUGHTS OF JOHN WESLEY. 

not, you so boldly say, " One advantage we have over tliem, and 
that is reason." Nay, that is the very question. I appeal to all 
mankind, whether you have it or no. However, you are sure we 
have it not, and are never likely to have. For "reason," you say, 
" cannot do much with an enthusiast, whose first principle is to 
have nothing to do with reason, but resolve all his religious opin- 
ions and notions into immediate inspiration." Then, by your own 
account, I am no enthusiast ; for I resolve none of my notions 
into immediate inspiration. I have something to do with reason; 
perhaps as much as many of those who make no account of my 
labors. And I am ready to give up every opinion which I can- 
not by calm, clear reason defend. Whenever, therefore, you will 
try what you can do by argument, which you have not done yet, 
I wait your leisure, and will follow you step by step, which way 
soever you lead. 



OPERATIONS OF THE HOLY GHOST. 

{Written in 1*744.) 

What I mean by the ordinary operations of the Holy Ghost 
I sum up in the words of a modern writer : 

" Sanctification being opposed to our corruption, and answering fully to the lati- 
tude thereof, whatsoever of holiness and perfection is wanting in our nature must 
be supplied by the Spirit of God. Wherefore, being by nature we are totally void 
of all saving truth, and under an impossibility of knowing the will of God, this 
' Spirit searcheth all things, yea, even the deep things of God,' and revealeth them 
unto the sons of men, so that thereby the darkness of their understanding is ex- 
pelled, and they are enlightened with the knowledge of God. The same Spirit which 
revealeth the object of faith generally to the universal Church doth also illuminate 
the understanding of such as believe that they may receive the truth. For ' faith 
is the gift of God,' not only in the object, but also in the act. And this gift is a 
gift of the Holy Ghost working within us. And as the increase of perfection, so 
the original of faith is from the Spirit of God by an internal illumination of the 
soul. 

" The second part of the office of the Holy Ghost is the renewing of man in all 
the parts and faculties of his soul. For our natural corruption consisting in an 
aversation of our wills, and a depravation of our affections, an inclination of them 
to the will of God is wrought within us by the Spirit of God. 

'* The third part of this office is to lead, direct, and govern us in our actions and 
conversations. ' If we live in the Spirit,' quickened by his renovation, we must also 
' walk in the Spirit,' following his direction, led by his mauuduction. We are also 
animated and acted by the Spirit of God, who giveth ' both to will and to do ;' and 
*as many as are' thus 'led by the Spirit of God, are the sons of God' (Rom. viii, 
14). Moreover, that this direction may prove more effectual, we are guided in our 
prayers by the same Spirit ; according to the promise, ' I will pour upon the house 



OPERATIOKS OF THE HOLT GHOST. 



189 



of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplica- 
tion' (Zech. xii, ID). Whereas, then, 'this is the confidence which we have in him, 
tliat if we ask any thing according to his will, he heareth us ;' and whereas ' we 
know not what we should pray for as we ought, the Spirit itself maketh intercession 
for us with groanings which cannot be uttered ;' and * he that searcheth the hearts 
knoweth what is the mind of the Spirit, because he maketh intercession for the 
saints according to the will of God" (Rom. viii, 27). From which intercession 
(made for all true Christians) he hath the name of the Paraclete given him by 
Christ, who said, ' I will pray the Father, and he will give you another Paraclete ' 
(John xiv, 16, 26). Tor if any man sin, we have a Paraclete with the Father, Jesus 
Christ the righteous,' saith St. John ; ' who maketh intercession for us,' saith 
St. Paul (Rom. viii, 84). And we have ' another Paraclete,' saith our Saviour (John 
xiv, 16), 'which also maketh intercession for us,' saith St. Paul (Rom. viii, 27). A 
Paraclete, then, in the notion of the Scriptures, is an intercessor. 

" It is also the office of the Holy Ghost to ' assure us of the adoption of sons,' 
to create in us a sense of the paternal love of God toward us, to give us an earnest 
of our everlasting inheritance. ' The love of God is shed abroad in our hearts by 
the Holy Ghost which is given unto us.' ' For as many as are led by the Spirit of 
God, they are the sons of God.' ' And because we are sons, God hath sent forth the 
Spirit of his Son into our hearts, crying, Abba, Father.' ' For we have not received 
the spirit of bondage again to fear ; but we have received the Spirit of adoption, 
whereby we cry, Abba, Father ; the Spirit itself bearing witness with our spirit 
that we are the children of God' (verses 15, 16). 

"As, therefore, we are born again by the Spirit, and receive from him our regen- 
eration, so we are also by the same Spirit ' assured of our adoption.' Because, be- 
ing 'sons, we are also heirs, heirs of God, and joint heirs with Christ,' by the same 
Spirit we have the pled'je, or rather the 'earnest, of our inheritance.' For 'he which 
establisheth us in Christ, and hath anointed us, is Gol; who hath also sealed us, 
and hath given us the earnest of his Spirit in our hearts :' so that ' we are sealed 
with that Holy Spirit of promise which is the earnest of our inheritance.' The 
Spirit of God, as given unto us in this life, is to be looked upon as an earnest, be- 
ing part of that reward which is promised, and, upon performance of the covenant 
which God hath made with us, certainly to be received." 

But I have greater authority than his, and such as I reverence 
only less than that of the oracles of Gocl — I mean that of our 
own Church. I shall close this head by setting down what occurs 
in her authentic records concerning either our " receiving the 
Holy Ghost " or his ordinary operations in all true Christians. 

In her daily service she teaches us all to beseech God " to grant us his Holy 
Spirit, that those things may please him which we do at this present, and that the 
rest of our life may be pure and holy," to pray for our sovereign lord the king, that 
God would " replenish him with the grace of his Holy Spirit ;" for all the royal 
family, that they may be " endued with his Holy Spirit, and enriched with his 
heavenly grace;" for all iho clergy and people, that he would "send down upon 
them the healthful Spirit of his grace ;" for " the Caljiolic Church, that it may be 
guided and governed by his good Spirit ;" and for all therein who at any time 
" make their common supplication unto him," that " the fellowship," or communica- 
tion, " of the Holy Ghost may be with thc:n all evermore." 



190 



LIVING THOUGHTS OF JOHN WESLEY. 



Iler collects are full of petitions to the same effect : " Grant that we may daily 
be renewed by thy Holy Spirit." {Collect for Christmas Day.) "Grant that in all 
our sufferings here, for the testimony of thy truth, we may by faith behold the 
glory that shall be revealed, and, ' being filled with the Holy Ghost,' may love and 
bless our persecutors." {St. Stephen's Day.) " Send thy Holy Ghost, and pour into 
our hearts that most excellent gift of charity." {Quinquagesi ma Sunday.) "0 
Lord, from whom all good things do come, grant to us, thy "humble servants, that 
by thy holy inspiration we may think those things that are good, and by thy merci- 
ful guidance may perform the same." {Fifth Sunday after Easter.) " We beseech 
thee, leave us not comfortless, but send us the Holy Ghost to comfort us." {Sun- 
day after Ascension Day.) " Grant us by the same Spirit to have a right judgment 
in all things, and evermore to rejoice in his holy comfort." {Whit- Sunday.) (X. B. — 
The Church here teaches all Christians to claim the Comforter., in virtue of the 
promise made, John xiv.) " Grant us. Lord, we beseech thee, the Spirit, to think 
and do always such things as be rightful." {Ninth Sunday after Trinity.) " 0 
God, forasmuch as without thee we are not able to please thee ; mercifully grant 
that thy Holy Spirit may in all things direct and rule our hearts." {Nineteenth San- 
day after Trinity) *' Cleanse the thoughts of our hearts by the inspiration of thy 
Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name." 
{Communion Office) 

" Give thy Holy Spirit to this infant (or this person), that he may be born again. 
Give thy Holy Spirit to these persons (K B., already baptized), that they may 
continue thy servants. 

" Almighty God, who hast vouchsafed to regenerate these persons by water and 
the Holy Ghost ; strengthen them with the Holy Ghost the Comforter, and daily 
increase in them the manifold gifts of thy grace." {Office of Confirmation.) 

From these passages it may sufficiently appear for what pur- 
poses every Christian, according to the doctrine of the Church of 
England, does now "receive the Holy Ghost." But this will be 
still more clear from those that follow ; wherein the reader may 
likewise observe a ]»lain, rational sense of God's revealing himself 
to us, of the inspiration of the Holy Ghost, and of a believer's 
feeling in himself " the mighty working " of the Spirit of Christ : 

'* God gave them of old grace to be his children, as he doth us now. But now, 
by the coming of our Saviour Christ, we have received more abundantly the Spirit 
of God in our hearts." {Homily on Faith., part ii.) 

" He died to destroy the rule of the devil in us ; and he rose again to send down 
his Holy Spirit, to ' rule in our hearts.' " {Homily on the Resurrection.) 

" We have the Holy Spirit in our hearts, as a seal and pledge of our everlasting 
inheritance." {Hid.) 

" The Holy Ghost sat upon each of them, like as it had been cloven tongues of 
fire ; to teach that it is he which giveth eloquence and utterance in preaching the 
Gospel ; which engendereth a burning zeal toward God's word, and giveth all men 
a tongue, yea, a fiery tongue." (X. B. — Whatever occurs in any of the Journals of 
God's " giving me utterance," or " enabling nie to speak ^cith potcer,^^ cannot there- 
fore be quoted as enthicsiasm, without wounding the Church through my side.) 
" So that if any man be a dumb Christian, not professing his faith openly, he giveth 



OPERATIONS OF THE E0L7 GHOST. 191 

men occasion to doubt lest he have not the grace of the Holy Ghost within him." 
{Homily on Whit-Sunday, part i.) 

" It is the office of the Holy Ghost to sanctify ; which, the more it is hid from our 
understanding " (that is, the more particular manner of his working), " the more it 
ought to move all men to wonder at the secret and mighty workings of God's Holy 
Spirit which is within iis. For it is the Holy Ghost that doth quicken the minds of 
men, stirring up godly motions in their hearts. Neither doth he think it sufficient 
inwardly to work the new birth of man, unless he do also dwell and abide in him. 
' Know ye not,' saith St. Paul, ' that ye are the temple of God, and that his Spirit 
dwelleth in you ? Know ye not that your bodies are the temple of the Holy Ghost, 
which is in you ?' Again he saith, ' Ye are not in the flesh, but in the Spirit.' For 
why ? ' The Spirit of God dwelleth in you.' To this agreeth St. John : ' The 
anointing which ye have received ' (he meaneth the Holy Ghost) ' abideth in you ' 
(1 John ii, 27). And St. Peter saith the same : ' The Spirit of glory and of God 
resteth upon you.' 0, what comfort is this to the heart of a true Christian, to 
think that the Holy Ghost dwelleth in him ! ' If God be with us,' as the apostle 
saith, ' who can be against us ?' He giveth patience and joyfulness of heart in 
temptation and affliction, and is therefore worthily called 'the Comforter' (John 
xiv, 16). He doth instruct the hearts of the simple in the knowledge of God and 
his word; therefore, he is justly termed 'the Spirit of truth,' (John xvi, 13). And 
where the Holy Ghost doth instruct and teach, there is no delay at all in learning." 
{Ihid.) 

From this passage I learn, first, that every true Christian now 
" receives the Holy Ghost," as the Paraclete or Comforter promised 
by our Lord (John xiv, 16) ; secondly, that every Christian re- 
ceives him as " the Spirit of truth " (promised John xvi), to 
" teach him all things ;" and, thirdly, that " the anointing," men- 
tioned in the First Epistle of St. John, " abides in every Chris- 
tian." 

" In reading of God's word, he profiteth most that is most inspired with the Holy 
Ghost." [Homily on reading the Scripture, part i.) 

" Human and worldly wisdom is not needful to the understanding of Scripture, 
but the revelation of the Holy Ghost, who inspireth the true meaning unto them that 
with humility and diligence search for it." {Ihid., part ii.) 

" Make him know and feel that there is no other name under heaven given unto 
men whereby we can be saved. 

" If we feel our conscience at peace with God, through remission of our sin, all is 
of God." {Homily on Rogation Week, part iii.) 

" If you feel such a faith in you, rejoice in it, and let it be daily increasing by 
well working." {Homily on Faith, part iii.) 

" The faithful may feel wrought tranquillity of conscience, the increase of faith 
and hope, Avith many other graces of God." {Homily on the Sacrament, part i.) 

"Godly men feel inwardly God's Holy Spirit inflaming their hearts with love." 
{Homily on certain jjlaces of Scripture, part i.) 

" God give us grace to know these things and to feel them in our hearts ! This 
knowledge and feeling is not of ourselves. Let us therefore meekly call upon the 
bountiful Spirit, the Holy Ghost, to inspire us with his presence, that we may be 



192 LIVIXG THOUGHTS OF JOHN WESLEY. 

dble to hear the goodness of God to our salvation. For without his lively inspira- 
tion can we not so much as speak the name of the Mediator, ' No man can say that 
Jesus is the Lord, but by the Holy Ghost ;' much less should we be able to believe 
and know these great mysteries that be opened to us by Christ. ' But we have re- 
ceived,' saith St. Paul, ' not the spirit of the world, but the Spirit which is of God ; 
for this purpose, ' that we may know the things which are freely given to us of 
God.' In the power of the Holy Ghost resteth all ability to know God and to please 
him. It is he that jyurifieth the mind by his secret working. He enUjhteneth the 
heart to conceive worthy thoughts of Almighty God. He sitteth in the tongue of 
man to stir him to speak his honor. He only ministereth spiritual strength to the 
powers of the soul and body. And if we have any gift whereby we may profit our 
neighbor, all is wrought by this one and the self-same Spirit." {Homily for Roga- 
tion Weel\ part iii.) 

Every proposition which I have anywhere advanced concern- 
ing those ojyerations of the Holy Ghost which, I believe, are com- 
mon to all Christians in all ages, is here clearly maintained by 
our own Church. 

Under a full sense of this I could not well understand for many 
years how it was that on the mentioning any of these great truths, 
even among men of education, the cry immediately arose, " An 
enthusiast ! An enthusiast !" But I noAV plainly perceive this 
is only an old fallacy in a new shape. To object entJmsiasm to 
any person or doctrine is but a decent method of begging the 
question. It generally spares the objecter the trouble of reason- 
ing, and is a shorter and easier w^ay of carrying his cause. 

For instance, I assert that " till a man * receives the Holy 
Ghost ' he is without God in the world ; that he cannot know the 
things of God unless God reveal them unto him by the Spirit ; 
no, nor have even one holy or heavenly temper without the in- 
spiration of the Holy One." Now, should one who is conscious 
to himself that he has experienced none of these things attempt 
to confute these propositions, either from Scripture or antiquity, 
it might prove a difficult task. What, then, shall he do ? Why, 
cry out, " Enthusiasm ! Enthusiasm !" and the work is done. 

But what does he mean by enthusiasm? Perhaps nothing at 
all ; few have any distinct idea of its meaning. Perhaps " some- 
thing very bad," or, " something I never experienced and do not 
understand." Shall I tell you then what that " terrible some- 
thins:" is? I believe thinkino: men mean bv cntJiusiasm a sort 
of religious madness, a false imagination of being inspired by 
God; and b}^ a7i enthusiast, one that fancies himself under the 
influence of the Holy Ghost, when, in fact, he is not. 

Let him prove me guilty of this who can. I will tell you once 



OPERATIONS OF THE HOLY GHOST. 



193 



more the whole of my belief on these heads ; and if any man will 
show me (by arguments, not hard names) what is wrong, I will 
thank God and him. 

Every good gift is from God, and is given to man by the Holy 
Ghost. By nature there is in us no good thing ; and there can 
be none, but so far as it is wrought in us by that good Spirit. 
Have we any true knowledge of what is good ? This is not the 
Tesult of our natural understanding. " The natural man dis- 
cerneth not the things of the S^^irit of God:" so that we never 
can discern them until God "reveals them unto us by his Spirit." 
lieveals, that is, unveils, uncovers; gives us to know what we did 
not know before. Have we love ? It " is shed abroad in our 
hearts by the Holy Ghost which is given unto us." He inspires, 
breathes, infuses into our soul, what of ourselves we could not 
have. Does our spirit rejoice in God our Saviour ? It is " joy 
in," or by, "the Holy Ghost." Have we true inward peace ! It 
is " the peace of God," wrought in us by the same Spirit. Faith, 
peace, joy, love, are all his fruits. And as we are figuratively 
said to see the light of faith, so, by a like figure of speech, we are 
said to feel this peace and joy and love; that is, we have an in- 
ward experience of them, which we cannot find any fitter word 
to express. 

The reasons why, in speaking of these things, I use those terms 
{inspiration particularly) are, (1) because they are scriptural ; 
(2) because they are used by our Church ; (3) because I know 
none better. The word " influence of the Holy Ghost," which I 
suppose you use, is both a far stronger and a less natural term 
than inspiration. It is far stronger, even as far as " flowing into 
the soul " is a stronger expression than " breathing upon it ;" and 
less natural, as breathing bears a near relation to spirit, to which 
floioing in has only a distant relation. 

But you thought I had " meant immediate inspiration.'^'' So 
I do, or I mean nothing at all. Not, indeed, such inspiration as is 
si7ie mediis. [Without means.] But all inspiration, though by 
means, is immediate. Suppose, for instance, you are employed in 
private prayer, and God pours his love into your heart. God 
%\\Qn immediately on your soul; and the love of him you 
then experience is as immediately breathed into you by the Holy 
Ghost as if you had lived seventeen hundred years ago. Change 
the term : say, God then assists you to love him. Well, and is 
not this immediate assistance? Say, his Spirit concurs with 
yours. You gain no ground. It is immediate concurrence, or 
13 



194, 



LIVING THOUGHTS OF JOHN WESLEY. 



none at all. God, a spirit, acts upon your spirit. Make it out 
any otherwise if you can. 

I cannot conceive how that harmless word immediate came to^ 
be such a bugbear in the world. " ^^hy, I thought you meant 
such inspiration as the apostles had; and such a receiving the 
Holy Ghost as that was at the day of Pentecost." I do, in part; 
indeed, I do not mean that Christians now receive the Holy Ghost 
in order to work miracles, but they do doubtless now " receive," 
yea, are filled with, the Holy Ghost," in order to be filled with 
the fruits of that blessed Spirit. And he inspires into all true 
believers now a degree of the same peace and joy and love which 
the apostles felt in themselves on that day when they were first 
filled with the Holy Ghost." 

I have now considered the most material objections I know 
which have been lately made against the great doctrines I teach. 
I have produced, so far as in me lay, the strength of those ob- 
jections, and then answered them, I hope, in the spirit of meek- 
ness. And now I trust it appears that these doctrines are no 
other than the doctrines of Jesus Christ; that they are all evi- 
dently contained in the word of God, by which alone I desire to 
stand or fall; and that they are fundamentally the same with the 
doctrines of the Church of England, of which I do, and ever did, 
profess myself a member. 

But there remains one objection which, though relating to the 
head of doctrine, yet is independent on all that went on before ; 
and that is, " You cannot agree in your doctrines among your- 
selves. One holds one thing and one another. Mr. Whitefield 
anathematizes Mr. Wesley; and Mr. Wesley anathematizes Mr. 
Whitefield. And yet each pretends to be led by the Holy Ghost, , 
by the infallible Spirit of God ! Every reasonable man must 
conclude from hence that neither one nor the other is led by that 
Spirit." 

I need not say how continually this has been urged, both in 
common conversation and from the press (I am grieved to add, 
and from the pulpit, too; for, if the argument were good, it would 
overturn the Bible) ; nor how great stress has been continually 
laid upon it. Whoever proposes it, proposes it as demonstration, 
and generally claps his wings, as being quite assured it will admit 
of no answer. 

And, indeed, I am in doubt whether it does admit (I am sure it 
does not require) any other answer than that coarse one of the 
countryman to the Romish champion, " Bellarmine, thou liest." 



THE HOLY SPIRIT'S TESTIMONY. 



195 



For every proposition contained herein is grossly, shamelessly 
false. (1) " You cannot agree in your doctrines among your- 
selves." Who told you so ? All our fundamental doctrines I 
have recited above. And in every one of these we do and have 
agreed for several years. In these we hold one and the same 
thing. In smaller points each of us thinks, and lets think. (2) 
" Mr. Whitefield anathematizes Mr. Wesley." Another shameless 
untruth. Let any one read what Mr. Whitefield wrote, even in 
the heat of controversy, and he will be convinced of the contrary. 
(3) " And Mr. Wesley anathematizes Mr. Whitefield." This is 
equally false and scandalous. I reverence Mr. Whitefield, both 
as a child of God and a true minister of Jesus Christ. (4) "And 
yet each pretends to be led by the Holy Ghost, by the infallible 
Spirit of God." Not in our private opinions; nor does either of 
us pretend to be any farther led by the Spirit of God than every 
Christian must pretend to be, unless he will deny the Bible. For 
only " as many as are led by the Spirit of God are the sons of 
God." Therefore, if you do not pretend to be led by him, too, 
yea, if it be not so in fact, "you are none of his." 

And now what is become of your demonstration ? Leave it to 
the carmen and porters, its just proprietors; to the zealous apple- 
women that cry after me in the street, " This is he that rails at 
the Whole Dutiful of Man.'''' But let everyone that j)retends to 
learning or reason be ashamed to mention it any more. 



THE HOLY SPIRIT'S TESTIMONY TO OUR CONSCIENCE. 

St. Paul begins the eighth chapter of his Epistle to the Romans 
with the great privilege of every Church believer (whether Jew or 
Gentile before), " There therefore is now no condemnation to them 
which are in Christ Jesus," engrafted into him by faith, " who walk 
not after the flesh, but after the Spirit. For," now every one 
of them may truly say, " the law," or power, " of the Spirit 
of life in Christ Jesus," given unto me for his sake, " hath made 
me free from the law," or power, " of sin and death. For what 
the law could not do, in that it was weak through the flesh, God, 
sending his own Son in the likeness of sinful flesh, and for sin," did, 
when he " condemned," crucified, put to death, destroyed, " sin in 
the flesh: that the righteousness of the law might be fulfilled in 
us, who walk not after the flesh, but after the Spirit. For they 
that are after the flesh do mind the things of the flesh ; but they 
that are after the Spirit, the things of the Spirit" (verses 1-5). 



196 



LIVING THOUGHTS OF JOHN WESLEY. 



Is it not evident that tlie apostle is here describing a true Chris- 
tian, a holy believer ? in opposition, not particularly to a Jew, much 
less to the Jewish law, but to every unholy man, to all, whether 
Jews or Gentiles, " who walk after the flesh ?" He goes on : 

" For to be carnally minded is death ; but to be spiritually 
minded is life and peace. Because the carnal mind is enmity 
against God: for it is not subject to the law of God, neither in- 
deed can be. So then they that are in the flesh cannot please 
God " (verses 6-8). 

The opposition between a holy and unholy man is still glaring 
and undeniable. But can any man discern the least glimmering 
of opposition between the Christian and the Jewish law ? 

The apostle goes on: " But ye are not in the flesh, but in the 
Spirit, if so be that the Spirit of God dwell in you. Now if any 
man have not the Spirit of Christ, he is none of his. And if 
Christ be in yon, the body is dead because of sin ; but the Spirit 
is life because of righteousness. But if the Spirit of him that 
raised up Jesus from the dead dwell in you, he that raised up 
Christ from the dead shall also quicken your mortal bodies by his 
Spirit that dwelleth in you. Therefore, brethren, we are debt- 
ors, not to the flesh, to live after the flesh. For if ye live after 
the flesh, ye shall die: but if ye through the Spirit do mortify the 
deeds of the body, ye shall live. For as many as are led by the 
Spirit of God, they are the sons of God" (verses 9-14). 

Is there one word here, is there any the least intimation, of 
miraculous gifts, or of the Jewish law ? 

It follows, " For ye have not received the spirit of bondage 
again to fear ; " such as all sinners have when they are first stirred 
up to seek God and begin to serve him from a slavish fear of 
punishment; "but ye have received the Spirit of adoption," of 
free love, " whereby we cry, Abba, Father. The Spirit itself," 
which God hath sent forth into our hearts, crying, Abba, Father, 
"beareth witness with our spirit, that we are the children of 
God" (verses 15, 16). 

I am now willing to leave it, without farther comment, to the 
judgment of every impartial reader, whether it does not appear 
from the whole scope and tenor of the text and context taken to- 
gether that this passage does not refer to the Jewish law, nor to 
the public testimony'- of miracles ; neither of which can be 
dragged in without putting the utmost force on the natural mean- 
ing of the words. And if so it will follow that this "witness of 
the Spirit" is the private testimony given to our own consciences; 



THE IMMEDIATE TESTIMONY. 



197 



which, consequently, all sober Christians may claim without any 
danger of enthusiasm. 



THE IMMEDIATE TESTIMONY. 

{Written Dec. 30, 1745.) 

That logical evidence, that we are the children of God, I do 
not either exclude or despise. But it is far different from the di- 
rect witness of the Spirit, of which, I believe, St. Paul speaks in 
his Epistle to the Romans, and which, I doubt not, is given to 
many thousand souls who never saw my face. But I spoke only 
of those I personally knew, concerning whom, indeed, I find my 
transcriber has made a violent mistake, writing 13,000 instead of 
1,300. I might add those whom I have known by their writings; 
but I cannot lay so much stress on their evidence. I cannot have 
so full and certain a knowledge of a writer as of one I talk with 
face to face ; and therefore I think the experiences of this kind 
are not to be compared with those of the other. 

One, indeed, of this kind I was reading yesterday, which is ex- 
ceeding clear and strong. You will easily pardon my transcrib- 
ing part of his words. They are in St. Austin's Confessions: 
Intrcmi in intima inea, duce te : Et potui, quoniam f actus es ad- 
jutor mens. Intravi et vidi qualicu7ique ocido animm mece, su- 
pra eundem ocidum animce mece^ supra me7item meam, liicem 
Domini incommutabilem : Non hanc vulgar em, conspicicam omni 
Garni / nee quasi ex eodem genere graiidior erat; non hoc ilia erat, 
sed aliud; aliud valde ah istis omnibus. JVec ita erat supra 
mentem meam, sicut; coelmn super terram. Sed superior, quia ipsa 
fecit me. Qui nomt Veritatem, novit eam. Et qui nomt earn, 
novit ceternitatem. Charitas novit earn. 

0 ceterna Veritas ! Tu es Deus meus ! TIM suspiro die ao 
nocte. Et cum te primum cognovi, tu assumpsisti me, ut viderem 
esse, quod viderem. Et reverherasti infirmitatem aspectus mei, 
radians in me vehementer ; et contremui amore et horrore : Et inveni 
me longe esse a te. Et dixi, JSfunquid nihil est Veritas P Et 
clamasti de longinquo : Inimo vero; Ego sum, qui sum. Et au- 
divi, sicut auditur in corde, et non erat prorsus unde duhitarem. 
Faciliusque dubitarem vivere me, quani non esse Veritateni.^' (Lib. 
1, cap. 10.) 

* " Under thy {guidance, I entered into my inmost self : and I was enabled to do so, because 
thou assistedst me. I entered, and saw with the eye of my soul, of whatsoever sort it be, the 
immutable light of the Lord above the same eye of my soul, above my mind : not this com- 



198 



LIVING THOUGHTS OF JOHN WESLEY. 



From many such passages as these, which I have occasionally- 
read, as well as from what I have myself seen and known, I 
am induced to believe that God's ordinary way of converting 
sinners to himself is by " suddenly inspiring them with an imme- 
diate testimony of his love, easily distinguishable from fancy." 
I am assured thus he hath wrought in all I have known (except, 
perhaps, three or four persons), of whom I have reasonable ground 
to believe that they are really turned from the power of Satan to 
God. 

With regard to the definition of faith, if jom allow that it 
is such " an inward conviction of things invisible as is the gift 
of God in the same sense wherein hope and charity are," I have 
little to object; or, that it is "such an assent to all Christian 
truths as is productive of all Christian practice." In terming 
either faith or hope or love supernatural I only mean that 
they are not the effect of any or all of our natural faculties, but 
are wrought in us (be it swiftly or slowly) by the Spirit of God. 
But I would rather say. Faith is " productive of all Christian holi- 
ness " than of " all Christian practice," because men are so ex- 
ceeding apt to rest in practice, so called — I mean in outside 
religion ; whereas true religion is eminently seated in the heart, 
renewed in the image of him that created us. 

Concerning the instantaneous and the gradual work, what I 
still aflBrm is this : that I know hundreds of persons whose hearts 
were one moment filled with fear and sorrow and pain, and the 
next with peace and joy in believing, yea, joy unspeakable, full 
of glory; that the same moment they experienced such a love of 
God and so fervent a good- will to all mankind (attended with pow- 
er over all sin) as till then they were wholly unacquainted with; 
that nevertheless the peace and love thus sown in their hearts re- 
ceived afterward a gradual increase ; and that to this subsequent 
increase the Scriptures do manifestly refer. 



mon light, visible to all flesh ; nor as it were a greater light of the same kind, it was not of 
this description, but different ; entirely different from all these. Nor was it so above my 
mind as heaven is above the earth : but above, because it made me. Whoever knows the 
Truth, knows this light : and whoever knows it, knows eternity. Love knows it. 

O eternal Truth 1 thou art my God ! Day and night I pant after thee. And when I first 
became acquainted with thee, thou didst take me, that I might see that there was something 
to behold. Thou didst also beat back the weakness of my sight, shiuing mightily into me ; 
and I trembled with love and awe, and found myself to be far from thee. And I said. Has 
Truth no existence ? And thou proclaimedst from afar : Nay, verily ; I xyi that I am. And 
I heard, with the hearing of the heart, and there was no place whatever for doubt. I could 
more easily doubt my own existence than that of Truth." (Book 7, chapter 10.) 



THE WITNESS OF THE SPIRIT DEFENDED. 199 



THE DOCTRINE OF THE WITNESS OF THE SPIRIT DEFENDED. 

(Written March 25, IHV.) 

You think I assert a thing impossible. What is impossible? 
that the Spirit of God should bear a clear, perceptible witness 
-with, our spirit that we are the children of God? Surely, no! 
Whether this be the fact or not, no man of reason will say it is 
impossible. Or that the Spirit of God should cease to bear this 
witness? Neither can the possibility of this be denied. The 
thing, then, which is supposed impossible is this, that a man who 
once had it should ever doubt whether he had it or no — that is 
(as you subjoin), "if he continue sound in mind" (or understand- 
ing) " and memory." Right! ''If he continue;" but the very 
supposition is that in this respect he does not continue so. 
While he did so continue he could not doubt. But liis under- 
standing is now darkened, and the very traces of that divine 
work well-nigh erased out of his memory. N'or can I think "it 
is vain to have recourse here to the evEgyeta [working] of the 
power of darkness." I verily believe, as it was the God of 
heaven who once shone in his heart, to give the light of the 
knowledge of the glory of God, so it is the god of this world 
who hath now blinded his heart, so that the glorious light cannot 
shine upon it. 

If the Quakers hold the same perceptible inspiration with me, 
I am glad; and it is neither better nor worse for their hold- 
ing it ; although if I " distinguish it away " I do not hold it at 
all. But do I distinguish it away, or any point which I believe 
to be the truth of God ? I am not conscious of this. But when 
men tack absurdities to the truth of God, with which it hath 
nothing to do, I distinguish away those absurdities, and let the 
truth remain in its native purity. 

It was several months before my correspondence with you 
that I thus distinguished away perceptible inspiration; declaring 
to all men, " perceivhu/ or feeling the operations of the Spirit 
I mean being inwardly conscious of them." " By the operations 
of the Spirit I do not mean the mamier in which he operates in a 
Christian." * 

This I mentioned in my last. But it is certain, over and 
above those other graces which the Holy Spirit inspires into, or 
operates in, a Christian, and over and above his imperceptible 



200 



LIVING THOUGHTS OF JOHN WESLEY. 



influences, I do intend all mankind should understand me to 
assert (what I therefore express in the clearest language I am 
master of) every Christian believer hath a perceptible testimony 
of the Spirit that he is a child of God. I use the phrase testi- 
mony of the Spirit, rather than inspiration, because it has a more 
determinate meaning. And I desire men to know what I mean, 
and what I do not; that I may not fight as one that beateth the 
air. 

Is there " not one word said of this, either in the * Farther 
Appeal,' or in any one place in the Bible ? " I think there is in 
the Bible, in the sixteenth verse of the eighth chapter to the 
Komans. And is not this very place proved to describe the 
ordinary privilege of every Christian believer, in the " Farther 
Appeal," from the forty-fifth to the forty-ninth, and from the 
fifty-sixth to the fifty-ninth page ? 

Give me leave to remind you of some of the words. In the 
forty -ninth page the argument concludes thus: "It will follow 
that this witness of the Spirit is the private testimony given to 
our own consciences, which, consequently, all sober Christiana 
may claim, without any danger of enthusiasm." In the fifty- 
seventh page are these words: "Every one that is born of God, 
and doth not commit sin, by his very actions, saith, * Our Father, 
which art in heaven; ' the Spirit itself bearing witness with their 
spirit that they are the children of God. According to Origen, 
therefore, this testimony of the Spirit is not any public testimony 
by miracles, but an inward testimony belonging in common to all 
that are born of God." Once more : in the fifty-eighth page are 
these words: " He brings yet another proof of the superiority of 
those who had this Spirit of adoption: ' The Spirit itself beareth 
witness with our Spirit, that we are the children of God.' 'I 
prove this,' says he, ' not only from the voice itself, but also 
from the cause whence that voice proceeds. For the Spirit sug- 
gests the words while we thus speak, which he hath elsewhere ex- 
pressed more plainly, God hath sent forth the Spirit of his Son 
into our hearts, crying, Abba, Father! But what is, TJie Sp>irit 
heareth icitness icith our spirit f He means the Paraclete by the 
gift given unto us." (But that this was an extraordinary gift 
we have no intimation at all, neither before nor after.) " And 
when the Spirit beareth witness, wliat doubt is left ? If a man 
or an angel spake, some might doubt; but when the Most High 
beareth witness to us, who can doubt any longer ? " 

I am mistaken if this does not come home to the point, to the 



THE WITNESS OF THE SPIRIT DEFENDED. 



20 1 



question now before us; describing a perceptible testimony of 
the Holy Ghost, directly felt to be worked by himself." 

But I will waive all authorities, that of Origen and Chrysos- 
tom, as well as of Hannah Richardson (though not a weak 
woman, but eminently the reverse) and Averel Spencer (though 
not a wicked one); only observing that your argument proves 
too much. I am as fully assured to-day, as I am of the shining 
of the sun, that the Scriptures are of God. I cannot possibly 
deny or doubt of it now ; yet I may doubt of it to-morrow, as I 
have done heretofore a thousand times, and that after the fullest 
assurance preceding. Now, if this be " a demonstration that my 
former assurance was a mere fancy," then farewell all revelation 
at once! 

But to come closer yet, and weigh the point in debate in the 
balance of plain reason: You must allow there is a testimony of 
the Spirit with our Spirit, that we are the children of God. 
" But," you say, " it is notfi perceptible one." How is this ? Let 
us examine it thoroughly. It is allowed, (1) The Spirit of God 
(2) bears testimony to my spirit, (3) that I am a child of God 
But I am not to perceive it. Not to perceive what ? the first, 
second, or third particular ? Am I not to perceive what is testi- 
fied, that I am a child of God ? Then it is not testified at all. 
This is saying and unsaying in the same breath. Or, am I not to 
perceive that it is testified to my spirit. Yea, but I must per- 
ceive what passes in my own soul. Or, lastly, am I to perceive 
that I am a child of God, and that this is testified to my spirit; 
but not to perceive who it is that testifies, not to know it is the 
Spirit of God ? O, sir, if there really be a man in the world who 
hath this testimony in himself, can it be supposed that he does 
not know who it is that testifies ? who it is that speaks to his 
heart ? that speaks in his inmost soul as never man spake ? If he 
does not, he is ignorant of the whole affair. If you are in this 
state, I pray God you may say from the heart, " Lord, what I 
know not, teach thou me." How much better were this than to 
canonize your own ignorance as the only knowledge and wisdom, 
and to condemn all the generation of God's children of " idiotism 
and madness ? " 

Letter to Mr. John Smith, July 10, 1747. 

This is there shown, both by Scripture, by reason, and by 
authority, particularly that of Origen and Chrysostom, whom his 
lordship of Lichfield had cited in his charge, as asserting just 



:202 



LIVING THOUGHTS OF JOHN WESLEY. 



the contrary. But, waiving authorities, I reasoned thus: "You 
allow there is a testimony of the Spirit with our spirit that we 
.are the children of God. But you say it is not a perceptible 
one. How is this ? Let us examine it thoroughly. It is 
allowed, (l) The Spirit of God (2) bears testimony to my 
spirit, (3) that I am a child of God. But I am not to perceive 
it. Not to perceive what ? the first, second, or third particular ? 
Am I not to perceive what is testified — that I am a child of 
'God? Then it is not testified at all. This is saying and unsay- 
ing in the same breath. Or am I not to perceive that it is testi- 
fied to my spirit ? Yea, but I must perceive what passes in my 
own soul ! Or, lastly, am I to perceive that I am a child of God, 
and that this is testified to my spirit, but not to perceive who it 
is that testifies ? not to know it is the Spirit of God ? O, sir, if 
there be really a man in the world who hath this testimony in 
himself, can it be supposed that he does not know who it is that 
-testifies ? who it is that speaks to hisiieart ?" 

Instead of giving a direct answer to this you have recourse 
to the same supposition with his lordship of Lichfield and Cov- 
entry, namely, that there was once an inward, perceptible testi- 
mony of the Spirit, but that it was peculiar to the , early ages of 
the Church. 

" There are three ways," say you, " in which the Holy Spirit may be said to bear 
witness with our spirit that we are the children of God : (1) By external, miracu- 
lous attestations ; (2) by internal, plainly perceptible whispers." (I must add, 
" not in works, at least, not always, but by some kind of impressions equivalent 
thereto"); "(3) by his standing testimony in the Holy Scriptures, The apostle 
had all these three ; Origen and Chrysostom, probably the two latter. But if St. 
Bernard, several hundred years after, pretended to any other than the third, his 
neighbors would naturally ask for proof, either that it should be so by Scripture or 
that it was so by facts," 

Well, then, let us suppose St. Bernard and one of his neigh- 
bors to be talking together on this subject. On St. Bernard's 
■saying, " The Spirit of God bears witness with my spirit, that I 
am a child of God," his neighbor replies, "I suppose he does, 
but not by an inward, plainly perceptible testimony." " Yes; by 
an inward, plainly perceptible testimony. I now have this testi- 
mony in myself; I plainly perceive that I am a child of God, 
and that it is his Spirit who testifies it to my spirit." "I fear 
you are somewhat enthusiastically given. I allow God's standing 
testimony in the Scriptures ; but I cannot allow that there is now 
any such thing as this inward testimony, unless you can either 
prove by Scripture that it should be so or by facts that it is so.'* 



THE WITNESS OF THE SPIRIT DEFENDED. 



203 



Are not these words Scripture: 'The Spirit itself beareth testi- 
mony with our spirit, that we are the children of God ? ' " 
"Yes; but the question is, how they are to be understood; for I 
deny that they speak of an inward testimony. They speak of 
the outward, standing testimony of God in the Holy Scriptures." 
**You put a manifest force upon the text. You cannot prove 
that it speaks of any outward testimony at all. But the words 
immediately preceding prove to a demonstration that it speaks 
of an inward testimony: * Ye have not received the spirit of 
bondage unto fear; ' (is not fear an inward thing?) 'but ye have 
received the Spirit of adoption, whereby we cry, Abba, Father! ' 
The Spirit itself beareth witness with our spirit, that we are the 
children of God, even the same Spirit which ' God hath sent 
forth into our hearts, crying, Abba, Father! ' " "I do not deny 
that the Spirit bears witness with our spirit. But I deny your 
peculiar interpretation of this text. I deny that this text at all 
favors an inward, perceptible testimony." "The Spirit which 
God hath sent into my heart, and which now cries in my heart, 
* Abba, Father,' now beareth testimony with my spirit, that I am 
a child of God. How can these words be interpreted at all but 
of an inward, perceptible testimony?" "I tell you of God's 
standing testimony in Scripture." " This is a palpable violence 
to the words. They no more speak of Scripture than of mira- 
cles. They manifestly speak of what passes in the heart, the 
spirit, the inmost soul of a believer, and that only." 

But you would say, " Suppose this Scripture to prove that 
it should be so, can you show by facts that it is so?" !N'ot if 
you take it for granted that every one who speaks of having this 
witness in himself is an enthusiast. You are then in no danger 
of proof from this quarter. You have a short answer ■ to every 
fact which can be alleged. 

But you turn the tables. You say it is I who allow that 
"many of God's children do not continue in sound mind and 
memory." I allowed, (1) A man feels the testimony of God's 
Spirit, and cannot then deny or doubt his being a child of God. 
(2) After a time this testimony is withdrawn: not from every 
child of God; many retain the beginning of their confidence 
steadfast unto the end. (3) Then he may doubt whether that 
testimony was of God, and perhaps, at length, deny that it was; 
especially if his heart be hardened by the deceitfulness of his sin. 
And yet he may be all this time, in every other respect, of 
"sound memory, as well as understanding." In this respect I 



204 



LIVING THOUGHTS OF JOHN WESLEY. 



allowed he is not — that is, " his understanding is now darkened^ 
and the very traces of that divine work well-nigh erased out of 
his memory." So I expressly determined the sense wherein I 
allowed, "he does not continue in sound mind and memory." 
But did I allow that even then he was non compos mentis — a 
madman, in the common sense? Nothing less; I allowed no 
more than, the divine light being withdrawn, his mind was again 
dark as to the things of God; and that he had forgotten rov 
KadapLGfiov TG)v naXao avrov afiagTKjJv [the purification from his for- 
mer sins] (2 Pet. i, 9), well-nigh, as if had it never been. 

But you say, "If variable facts be produced, to-day as- 
serted, to-morrow denied." Nay, the facts, whether asserted or 
denied, are still invariable. "But if they be ever doubted or 
denied, they never were plainly perceptible." I cannot discern 
any force in that consequence; however, if they are afterward 
" denied, they are not from Him ' in whom is no variableness, 
neither shadow of turning.' " Neither is this consequence good. 
Though God is ever the same, man may either assert or deny his 
works. "The spirit of man, and his fancies or opinions, may 
vary; but God and his facts cannot." Thus far they can and do. 
God does not now bear witness as he did before. And this vari- 
ation of the fact makes way for a variation in the judgment of 
him who had that witness, but now hath it not. " You may be 
fully of opinion to-day that the Scriptures are of God, and 
doubt of this to-morrow. But what is this to the purpose ? " 
Very much. I am as fully convinced to-day that the Scriptures 
are of God as that the sun shines. And this conviction (as every 
good gift) Cometh from the Father of lights. Yet I may doubt 
of it to-morrow. I may throw away the good gift of God. 
"But we were speaking not of man's opinions, but of God's 
facts." We were speaking of both; of man's opinions, or judg- 
ment, concerning God's facts. " But could he to whom Christ 
said, ' Thy sins are forgiven thee,' ever doubt or deny that Christ 
said so ? " I question not but in process of time he might ; par- 
ticularly if he drew back unto perdition. But however that be, 
it is no "blasphemous supposition," but a plain, undeniable truth, 
that the god of this world can obliterate what the God of 
heaven has strongly imprinted upon the soul; yea, and that he 
surely will, unless we stir up the gift of God which is in us by 
earnestly and continually watching unto prayer. 

I presume you do not deny that a believer, one who has the 
witness in himself, may make "shipwreck (f the faith;" and^ 



THE WITNESS OE THE SPIRIT DEFENDED. 2 OS 

consequently, lose the witness (however it be explained) which 
he once had of his being a child of God. The darkness which 
then covers his soul again, I ascribe (in part) to the energy of 
Satan, who evegyei (worketh), according to the apostle, in the chil- 
dren of unbelief, whether they did once believe or no. And has 
he not much power even on the children of God ? to disturb, 
though not to destroy? to throw fiery darts without number, 
especially against those w^ho, as yet, are but weak in the faith ? 
to inject doubts and fears? sometimes unbelieving, sometimes 
even blasphemous thoughts ? And how frequently will they be 
wounded thereby, if they have not put on the whole armor of 
God! 

You add : " If we reply they are enthusiasts in the world, 
you can keep your temper no longer; and the only answer is, if 
we perceive not that witness in ourselves, we are ignorant of the 
whole affair, and doomed to the 'everlasting fire, prepared for 
the devil and his angels.' " I said not so. I can keep my temper 
(blessed be God !) if you call me a hundred enthusiasts; if you 
affirm I am ten times more of an enthusiast than that poor 
Quaker probably was. The sharpest word I said was, "If a 
man does not know who it is that testifies with his spirit he is a 
child of God, he is ignorant of the whole affair." But I felt no 
anger when I said this. Nor do I now. Though I still think 
(because you say it yourself) that you are ignorant of this whole 
affair, of the inward testimony for which I contend, yet am I 
far from dooming you to everlasting fire. What you know not, 
I trust God will reveal unto you. 

Letter to Mr. Richard Tompson,* dated July 25, 1755. 

Sir: It would be a pleasure to me to write more largely than 
my time will now permit. Of all the disputants I have known, 
you are the most likely to convince me of any mistakes I may be 
in ; because you have found out the great secret of speaking the 
truth in love. When it is thus proposed it must surely win its 
way into every heart which is not purposely shut against it. 

* This person was a member of the Methodist Society at an early period after its forma- 
tion. He afterward separated himself from his old friends, and questioned the truth of 
some of their religious tenets, especially the witness of the Spirit, and Christian perfection. 
He addressed several letters to] Mr. Wesley, under the assumed name of P. V., but in his 
last letter disclosed his real name. The entire correspondence was published, with Mr. 
Wesley's consent, in the year 17G0, in an octavo pamphlet, with the following title : "Origi- 
nal Letters between the Reverend Mr. John Wesley and Mr. Richard Tompson, respecting 
the Doctrine of Assurance, as held by the former: wherein that tenet is fully examined; 
with some Strictures on Christian Perfection." From this pamphlet, the subjoined letters 
have been copied.— edit. Works. 



206 



LIVING THOUGHTS OF JOHN WESLEY. 



That you may clearly see wherein we agree or wherein we dif- 
fer I have sent you the minutes of some of our late conferences. 
Several concessions are made therein, both with regard to assur- 
ance and Christian perfection; some difficulties cleared, and a 
few arguments proposed, though very nakedly and briefly. 
When you have read these you may come directly to any point 
of controversy which may still remain; and if you can show me 
that any further concessions are needful I shall make them with 
great pleasure. 

On the subject of your last, I can but just observe, first, with 
regard to the assurance of faith, I apprehend that the whole 
Christian Church in the first centuries enjoyed it. For, though 
we have few points of doctrine explicitly taught in the small re- 
mains of the ante-Nicene fathers, yet, I think, none that care- 
fully reads Clemens Romanus, Ignatius, Polycarp, Origen, or any 
other of them can doubt whether either the writer himself pos- 
sessed it, or all whom he mentions as real Christians. And I 
really conceive, both from the Harmonia Coiifessionum, and 
whatever else I have occasionally read, that all the Reformed 
Churches in Europe did once believe, "Every true Christian has 
the divine evidence of his being in favor with God." 

So much for authority. The point of experience is touched 
upon in the conferences. 

As to the nature of the thing, I think a divine conviction of 
pardon is directly implied in the evidence, or conviction, of things 
unseen. But if not, it is no absurdity to suppose that, when God 
pardons a mourning, broken-hearted sinner, his mercy obliges him 
to another act — to witness to his spirit that he has pardoned him, 

I know that I am accepted; and yet that knowledge is some- 
times shaken, though not destroyed, by doubt or fear. If that 
knowledge were destroyed, or wholly withdrawn, I could not 
then say I had Christian faith. To me it appears the same thing 
to say, " I know God has accepted me," or " I have a sure trust 
that God has accepted me." 

I agree with you that justifying faith cannot be a conviction 
that I am justified; and that a man who is not assured that his 
sins are forgiven may yet have a kind or degree of faith which 
distinguishes him not only from a devil, but also from a heathen; 
and on which I may admit him to the Lord's Supper. But still 
I believe the proper Christian faith which purifies the heart im- 
plies such a conviction. I am, sir. 

Your servant for Christ's sake. 



THE WITNESS OF THE SPIRIT DEFENDED. 



207 



To THE Same. 

February 5, 1Y56. 

Sie: I was in Cornwall when your last was brought to the 
Foundery and delivered to my brother. When I returned, it 
was mislaid and could not be found, so that I did not receive it 
till some months after the date. 

You judge right with regard to the tract inclosed to you. It 
was sent to you by mistake for another that bears the same 
name- 
Christian perfection, we agree, may stand aside for the pres- 
ent. The point now to be considered is Christian faith. This, 
I apprehend, implies a divine evidence, or conviction, of our ac- 
ceptance. You apprehend it does not. 

In debating this (or indeed any) point with you, I lie under a 
great disadvantage. First, you know me; whereas I do not 
know you. Secondly, I am a very slow, you seem to be a very 
swift, writer. Thirdly, my time is so taken up from day to day 
and from week to week that I can spare very little from my 
stated employments; so that I can neither write so largely nor so 
accurately as I might otherwise do. All, therefore, which you 
can expect from me is not a close-wrought chain of connected 
arguments, but a short sketch of what I should deduce more at 
large if I had more leisure. 

I believe the ancient fathers are far from being silent on our 
question ; though none that I know have treated it professedly. 
But I have not leisure to wade through that sea. Only to the 
argument from the baptism of heretics I reply, if any had averred, 
during that warm controversy, " I received a sense of pardon 
when I was baptized by such a heretic," those on the other side 
would in no wise have believed him ; so that the dispute would 
have remained as warm as ever. I know this from plain fact. 
Many have received a sense of pardon when I baptized them. 
But who will believe them when they assert it ? Who will put 
any dispute on this issue ? 

I know, likewise, that Luther, Melanchthon, and many other (if 
not all) of the reformers frequently and strongly assert that every 
believer is conscious of his own acceptance with God; and that 
by a supernatural evidence, which if any choose to term immedi- 
ate revelation he ma}''. But neither have I leisure to re-examine 
this cloud of witnesses. Nor, indeed, as you justly observe, 
would the testimony of them all together be sufficient to establish 
an unscriptural doctrine. Therefore, after all, we must be deter- 



208 



LIVING THOUGHTS OF JOHN WESLEY. 



mined by higher evidence. And herein we are clearly agreed; 
we both appeal " to the law and to the testimony." May God 
enable us to understand it aright ! 

But, first, that you may not beat the air by disproving what I 
never intended to prove, I will show you, as distinctly as I can, 
what ray sentiments are upon the question; and the rather be- 
cause I plainly perceive you do not understand them. You seem 
to think I allow no degrees in grace, and that I make no distinc- 
tion between the full assurance of faith, and a low or common 
measure of it. 

Several years ago some clergymen and other gentlemen, with 
whom we had a free conversation, proposed the following ques- 
tions to my brother and me, to which we gave the answers sub- 
joined: 

"June 25, 1*744. 

" Question. What is faith ? 

"Answer. Faith, in general, is a divine, supernatural eleyxog [evidence, or con- 
Tiction] of things not seen — that is, past, future, or spiritual. It is a spiritual 
sight of God and the things of God. Justifying faith is a divine eleyxog that 
■Christ loved me and gave himself for me. 

" Q. Have all Christians this faith ? And may not a man have it and not know 
it? 

"A. That all Christians have such a faith as implies a consciousness of God's 
love appears from Rom. viii, 15 ; Eph. iv, 32 ; 2 Cor. xiii, 5 ; Heb. viii, 10 ; 1 John 
iv, 10 ; V, 1, etc. And that no man can have it, and not know that he has, appears 
from the nature of the thing. For faith after repentance is ease after pain, rest 
after toil, light after darkness. It appears also from its immediate fruits, which are 
peace, joy, love, and power over sin. 

" Q. Does any one believe any longer than he sees, loves, obeys God ? 

" A. We apprehend not ; seeing God being the very essence of faith ; love and 
obedience the inseparable properties of it." 

"August 2, 1745. 

" Question. Is an assurance of God's pardoning love absolutely necessary to our 
being in his favor ? Or may there possibly be some exempt cases ? 
"Answer. We dare not positively say there are not. 

" Q. Is it necessary to final salvation in those (as papists) who never heard it 
preached ? 

"A. We know not how far invincible ignorance may excuse. ' Love hopeth all 
things.' 

" Q. But what if one who does hear it preached should die without it ? 

"A. We determine nothing. We leave his soul in the hands of Him that made it. 

" Q. Does a man believe any longer than he sees a reconciled God '? 

"A. We conceive not. But we allow there may be very many degrees of seeing 
God ; even as many as are between seeing the sun with the eyelids closed and with 
the eyes open." 



THE WITNESS OF THE SPIRIT DEFENDED. 



209 



The doctrine which I espouse, till I receive further light, being 
thus explained and limited, I observe: 

First. A divine conviction of my being reconciled to God is, 
I think, directly implied (not in a divine evidence, or conviction 
of something else, but) in a divine conviction that Christ loved 
me and gave himself for me, and still more jclearly in the Spirit's 
bearing witness with my spirit, that I am a child of God. 

Secondly. I see no reason either to retract or soften the ex- 
pression, " God's mercy, in some cases, obliges him to act thus 
and thus." Certainly, as his own nature obliges him (in a very 
clear and sound sense) to act according to truth and justice in all 
things; so, in some sense, his love obliged him to give his only 
Son, that whosoever believeth in him might not perish. So 
much for the phrase. My meaning is, the same compassion which 
moves God to pardon a mourning, broken-hearted sinner moves 
him to comfort that mourner by witnessing to his spirit that his 
sins are pardoned. 

Thirdly. You think "full assurance excludes all doubt." I 
think so, too. But there may be faith without full assiirajice. 
And these lower degrees of faith do not exclude doubts which 
frequently mingle therewith, more or less. But this you cannot 
allow. You say it cannot be shaken without being overthrown, 
and trust I shall be " convinced upon reflection that the distinc- 
tion between shaken and destroyed is absolutely without a differ- 
ence." Hark ! The wind rises: the house shakes; but it is not 
overthrown. It totters; but it is not destroyed. 

You add, " Assurance is quite a distinct thing from faith. 
Neither does it depend upon the same agent. Faith is an act of 
my mind; assurance an act of the Holy Ghost." I answer, first, 
the assurance in question is no other than the full assurance of 
faith; therefore it cannot be a distinct thing from faith, but only 
so high a degree of faith as excludes all doubt and fear. Sec- 
ondly, this plerophory, or fdl assurance, is doubtless wrought in 
us by the Holy Ghost. But so is every degree of true faith; yet 
the mind of man is the subject of both. I believe feebly; I be- 
lieve without all doubt. 

Your next remark is, The Spirit's witnessing that we are ac- 
cepted cannot be the faith whereby we are accepted." I allow it. 
A conviction that we are justified cannot be implied in justifying 
faith. 

You subjoin, "A sure trust that God hath accepted me is not 
the same thing with knowing that God has accepted me." I 
14 



210 



LIVING THOUGHTS OF JOHN WESLEY. 



think it is the same thing with some degree of that knowledge. 
But it matters not whether it be so or no. I will not contend 
for a terra. I contend only for this, that every true Christian be- 
liever has " a sure trust and confidence in God, that through the 
merits of Christ he is reconciled to God; " and that, in conse- 
quence of this, he is able to say, " The life which I now live I 
live by faith in tlie Son of God, who loved me, and gave himself 
for me." 

It is a very little thing to excuse a warm expression (if yon 
need any such excuse), while I am convinced of your real good- 
will to, sir, Your servant for Christ's sake. 

To THE Same. 

February 18, 1756. 

Sir : You ask, 

1. " Can a man who has not a clear asnirance that his sins are forgiven be in a 
state of justification ? " 

I believe there are some instances of it. 

2. " Can a person be in a state of justification who, being asked, ' Do you know 
your sins are forgiven ? ' answers, ' I am not certainly sure, but I do not entertain 
the Itast doubt of it ? ' " 

I believe he may. 

3. " Can he who answers, ' I trust they are ? ' " 

It is very possible he may be in that state. 

4. " Can any one know that his sins are forgiven while he doubts thereof ? " 

Not at that instant when he doubts of it. But he may gener- 
ally know it, though he doubts at some particular time. 

I answer as plainly and simply as I can, that if I am in a mis- 
take I may the more easily be convinced of it. 

To THE Same. 

March 15, 1*756. 

My Dear Brother: My belief, in general, is this: that eveiy 
Christian believer has a divine conviction of his reconciliation 
with God. The sum of those concessions is, I am inclined to 
think there may be some exceptions." 

Faith implies both the perceptive faculty itself and the act of 
perceiving God and the things of God. And the expression, 
seeitig God, may include both the act and tlie faculty of seeing 
him. 

Bishop Pearson's definition is abundantly too wide for the faith 



MR. WESLEY'S CONVERSION. 



211 



of which we are speaking. Neither does he give that definition 
either of justifying or saving faith. But if he did I should pre- 
fer the definition of Bishop Paul. 

A clear conviction of the love of God cannot remain in any 
who do not walk closely with God. And I know no one person 
who has lost this without some voluntary defect in his conduct, 
though perhaps at the time he was not conscious of it, but upon 
prayer it was revealed to him. 



MR. WESLEY'S CONVERSION. 

{From his Journal, April and May, 1738.) 

Mr. Kinchin went with me to the castle, where, after reading 
prayers and preaching on "It is appointed unto men once to 
die," we prayed with the condemned man, first in several forms 
of prayer, and then in such words as were given us in that hour. 
He kneeled down in much heaviness and confusion, having " no 
rest in" his "bones, by reason of " his "sins." After a space he 
rose up, and eagerly said, " I am now ready to die. I know 
Christ has taken away my sins, and there is no more condemna- 
tion for me." The same comj^osed clieerfulness he showed when 
he was carried to execution ; and in his last moments he was the 
same, enjoying a perfect peace in confidence that he was " ac- 
cepted in the beloved." 

Saturday, April 1. — Being at Mr. Fox's society my heart was 
so full that I could not confine myself to the forms of prayer 
which we were accustomed to use there. Neither do I purpose 
to be confined to them any more, but to pray indifferently, with 
a form or without, as I may find suitable to particular occasions. 

Sunday 2. — Being Easter day, I preached in our college chapel 
on, "The hour that cometh, and now is, when the dead shall hear 
the voice of the Son of God, and they that hear shall live." I 
preached in tlie afternoon, first at the castle and then at Carfax, 
on the same words. I see the promise, but it is afar off. 

Believing it would be better for me to wait for the accomplish- 
ment of it in silence and retirement, on Monday, 3, I complied 
with Mr. Kinchin's desire, and went to him at Dummer, in Hamp- 
shire. But I was not suffered to stay here long, being earnestly 
pressed to come up to London, if it were only for a few days. 
Thither, therefore, I returned on Tuesday, 18. 

Saturday, 22. — I met Peter Bohler once more. I had now no 



212 



LIVING THOUGHTS OF JOHN WESLEY. 



objection to what lie said of the nature of faith, namely, that it 
is (to use the words of our Church) " a sure trust and confidence 
which a m.m liath in God, that through the merits of Christ his 
sins are forgiven, and he reconciled to the favor of God." 
Neither could I deny either the happiness or holiness which he 
described as fruits of this living faith. " The Spirit itself beareth 
witness with our spirit, that we are the children of God," and 
" He that believeth hath the witness in himself," fully convinced 
me of the former, as " Whatsoever is born of God doth not com- 
mit sin," and " Whosoever believeth is born of God," did of the 
latter. But I could not compiehend what he spoke of an in- 
stmitaneous work. I could not understand how this faith should 
be given in a moment; how a man could at o?ice be thus turned 
from darkness to light, from sin and misery to righteousness and 
joy in the Holy Ghost. I searched the Scriptures again, touching 
this very thing, particularly the Acts of the Apostles; but, to 
my utter astonishment, found scarce any instances there of other 
than instantaneous conversions; scarce any so slow as that of St. 
Paul, who was three days in the pangs of the new birth. I had 
but one retreat left, namely, " Thus., I grant God wrought in the 
first ages of Christianity; but the times are changed. What rea- 
son have 1 to believe he works in the same manner now ? " 

But on Sunday, 23, I was beat out of this retreat, too, by tlie 
concurring evidence of several living witnesses, who testified God 
had thus wrought in themselves, giving them in a moment such 
a faith in the blood of his Son as translated them out of darkness 
into light, out of sin and fear into holiness and happiness. Here 
ended my disputing. I could now only cry out, " Lord, help 
thou my unbelief." 

I asked P. Bohler asjain whether I ouo^ht not to refrain from 
teaching others. He said, "No; do not hide in the earth the 
talent God hath given you." Accordingly, on Tuesday, 25, I 
spoke clearly and fully at Blendon to Mr. Delamotte's family 
of the nature and fruits of faith. Mr. Broughton and my brother 
were there. Mr. Broughton's great objection was he could never 
think that I had not faith who had done and suffered such things. 
My brother was very angry, and told me I did not know what 
mischief I had done by talking thus. And, indeed, it did please 
God then to kindle a fire which, I trust, shall never be extin- 
guished. 

On Wednesday, 2G, the day fixed for my return to Oxford, 
I once more waited on the trustees for Georgia ; but, being strait- 



MR. WESLEY'S CONVERSION 



213 



ened for time, was obliged to leave the papers for them, which 
I had designed to give into their own hands. One of these was 
the instrument whereby they had appointed me minister of Sa- 
vannah; which, having no more place in those parts, I thought it 
not right to keep any longer. 

P. Bohler walked with me a few miles, and exhorted me not to 
stop short of the grace of God. At Gerad's Cross I plainly de- 
clared to those whom God gave into my hands the faith as it is 
in Jesus, as I did next day to a youngs man I overtook on the 
road, and in the evening to our friends at Oxford. A strange 
doctrine, which some who did not care to contradict, yet knew 
not what to make of ; but one or two who were thoroughly 
bruised by sin willingly heard and received it gladly. 

In the day or two following I was much confirmed in the 
"truth that is after godliness," by hearing the experiences of 
Mr. Hutchins, of Pembroke College, and Mrs. Fox, two living 
witnesses that God can (at least if he does not always) give that 
faith whereof cometh salvation in a moment, as lightning falling 
from heaven. 

Monday, Tuesday, and Wednesday, May 22-24. — I had con- 
tinual sorrow and heaviness in my heart; something of which I 
described, in the broken manner I was able, in the following let- 
ter to a friend : 

O, why is it, that so great, so wise, so holy a God will use 
such an instrument as me ! Lord, ' let the dead bury their dead !* 
But wilt thou send the dead to raise the dead ? Yea, thou sendest 
whom thou wilt send, and showest mercy by whom thou wilt 
show mercy ! Amen ! Be it then according to thy Avill ! If 
thou speak the word, Judas shall cast out devils. 

"I feel what you say (though not enough), for I am under the 
same condemnation. I see that the whole law of God is holy, 
just, and good. I know every thought, every temper of my soul, 
ought to bear God's image and superscription. But how am I 
fallen irom the glory of God ! I feel that * I am sold under sin.' 
I know that I too deserve nothing but wrath, being full of all 
abominations, and having no good thing in me, to atone for 
them, or to remove the wrath of God. All my works, my right- 
eousness, my prayers, need an atonement for themselves. So that 
my mouth is stopped. I have nothing to plead. God is holy, I 
am unholy. God is a consuming fire ; I am altogether a sinner, 
meet to be consumed. 

"Yet I hear a voice (and is it not the voice of God?), saying, 



214 



LIVING THOUGHTS OF JOHN WESLEY. 



* Believe and thou shalt be saved. He that believeth is passed 
from death unto life. God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him should not 
perish, but have everlasting life.' 

" O, let no one deceive us by vain words, as if we had already 
attained this faith (that is, the proper Christian faith). By its 
f ruits we shall know. Do we already feel * peace with God,' and 

* joy in the Holy Ghost ?' Does ' his Spirit bear witness with our 
spirit, that we are the children of God?' Alas, with mine, he 
does not. Nor, I fear, with yours. O, thou Saviour of men, save 
us from trusting in any thing but thee ! Draw us after thee ! 
Let us be emptied of ourselves, and then fill us with all peace and 
joy in believing ; and let nothing separate us from thy love in 
time or in eternity." 

What occurred on Wednesday, 24, I think best to relate at 
large, after premising what may make it the better understood. 
Let him that cannot receive it ask of the Father of lights that 
he would give more light to him and me. 

1. I believe till I was about ten years old I had not sinned 
away that " washing of the Holy Ghost " which was given me jn 
baptism, having been strictly educated and carefully taught, that 
I could only be saved "by universal obedience, by keeping all 
the commandments of God ;" in the meaning of which I was dili- 
gently instructed. And those instructions, so far as they respected 
outward duties and sins, I gladly received, and often thought of. 
But all that was said to me of inward obedience, or holiness, I 
neither understood nor remembered. So that I was, indeed, as 
ignorant of the true meaning of the law as I was of the Gospel 
of Christ. 

2. The next six or seven years were spent at school ; where, 
outward restraints being removed, I was much more negligent 
than before even of outward duties, and almost continually guilty 
of outward sins which I knew to be such, though they were not 
scandalous in the eye of the world. HoAvever, I still read the 
Scriptures, and said my prayers morning and evening. And what 
I now hoped to be saved by was, 1. Not being j-o bad as other 
people. 2. Having still a kindness for religion. And 3. Reading 
the Bible, going to church, and snying my prayers. 

3. Being removed to the university for five years, I still said 
my prayers, both in public and in private, and read, with the 
Scriptures, several other books of religion, especially comments 
on the New Testament. Yet I had not all this while so much as 



MR. WESLEY'S CONVERSION, 



215 



a notion of inward holiness; nay, went on habitually, and, for the 
most part, very contentedly, in some or other known sin ; indeed, 
with some intermission and short struggles, especially before and 
after the Holy Communion, which I was obliged to receive thrice 
a year. I cannot well tell what I hoped to be saved by now, 
when I was continually sinning against that little light I had, 
unless by those transient fits of what many divines taught me to 
call repentance. 

4. When I was about twenty-two my father pressed me to 
enter into holy orders. At the same time, the providence of God 
directing me to Kempis's Christian Pattern^ I began to see that 
true religion was seated in the heart, and that God's law extended 
to all our thoughts as well as words and actions. I was, however, 
very angry at Kempis for being too strict; though I read him 
only in Dean Stanhope's translation. Yet I had frequently much 
sensible comfort in reading him, such as I was an utter stranger 
to before; and, meeting likewise with a religious friend which I 
never had till now, I began to alter the whole form of my con- 
versation, and to set in earnest upon a new life. I set apart an 
hour or two a day for religious retirement. I communicated 
every week. I watched against all sin, whether in word or deed. 
I began to aim at, and pray for, inward holiness. So that now, 
" doing so much, and living so good a life," I doubted not but I 
was a good Christian. 

5. Removing soon after to another college, I executed a resolu- 
tion which I was before convinced was of the utmost importance, 
shaking off at once all my trifling acquaintance. I began to see 
more and more the value of time. I applied myself closer to 
study. I watched more carefully against actual sins; I advised 
others to be religious, according to that scheme of religion by 
which I modeled my own life. But meeting now with Mr. Law's 
Christian Perfection and Serious Call, although I was much of- 
fended at many parts of both, yet they convinced me more than 
ever of the exceeding height and breadth and depth of the law 
of God. The light flowed in so mightily upon my soul that every 
thing appeared in a new view. I cried to God for help, and re- 
solved not to prolong the time of obeying him as I had never 
done before. And, by my continued endeavor to keep his whole 
law, inward and outward, to the utmost of my power, I was per- 
suaded that I should be accepted of him, and that I was even then 
in a state of salvation. 

6. In 1V30 I began visiting the prisons, assisting the poor and 



216 



LIVING THOUGHTS OF JOHN WESLEY. 



sick in town, and doing what other good I could by my presence 
or my little fortune to the bodies and souls of all men. To this 
end I abridged myself of all superfluities, and many that are called 
necessaries of life. I soon became a by-word for so doing, and I 
rejoiced that my name w^as cast out as evil. The next spring I 
began observing the Wednesday and Friday fasts, commonly ob- 
served in the ancient Church, tasting no food till three in the 
afternoon. And now I knew not how to go any further. I dili- 
gently strove against all sin. I omitted no sort of self-denial 
Avhich I thought lawful: I carefully used, both in public and in 
private, all the means of grace at all opportunities. I omitted no 
occasion of doing good : I for that reason suifered evil. And all 
this I knew to be nothing, unless as it was directed toward inward 
holiness. Accordingly, this, the image of God, was what I aimed 
at in all, by doing his will, not my own. Yet when, after con- 
tinuing some years in this course, I apprehended myself to be 
near death, I could not find that all this gave me any comfort or 
any assurance of acceptance with God. At this I was then not a 
little surprised; not imagining I had been all this time building 
on the sand, nor considering that " other foundation can no m^n 
lay than that which is laid" by God, "even Christ Jesus." 

V. Soon after, a contemplative man convinced me still more 
than 1 was convinced before that outward works are nothing, 
being alone; and in several conversations instructed me how to 
pursue inward holiness or a union of the soul with God. But 
even of his instructions (though I then received them as the words 
of God) I cannot but now observe, 1. That he spoke so incau- 
tiously against trusting in outward works that he discouraged me 
from doing them at all. 2. That he recommended (as it were, to 
Supply what was wanting in them) mental prayer, and the like 
exercises, as the most effectual means of purifying the soul and 
uniting it with God. Now these were, in truth, as much my own 
works as visiting the sick or clothing the naked; and the union 
with God thus pursued was as really my own righteousness as 
any I had before pursued under another name. 

8. In this refined way of trusting to my own works and my own 
righteousness (so zealously inculcated by the mystic writers), I 
dragged on heavily, finding no comfort or help therein till the 
time of my leaving England. On shipboard, however, I was again 
active in outward works, where it pleased God of his free mercy 
to give me twenty-six of the Moravian brethren for companions, 
who endeavored to show me " a more excellent way." But I un- 



MR. WESLETS CONVERSION. 



217 



derstood it not at first. I was too learned and too wise. So that 
it seemed foolishness unto me. And I continued preaching and 
following after and trasting in that righteousness whereby no 
flesh can be justified. 

9. All the time I was at Savannah I was thus beating the air. 
Being ignorant of the righteousness of Christ which, by a living 
faith in him, bringeth salvation " to every one that believeth," I 
sought to establish my own righteousness, and so labored in the 
fire all my days. I was now properly ''under the law ;" I knew 
that " the law " of God was " spiritual ; I consented to it, that 
it was good." Yea, " I delighted in it, after the inner man." Yet 
was I " carnal, sold under sin." Every day was I constrained to 
cry out, " What I do, I allow not : for what I would, I do not ; 
but what I hate, that I do. To will is " indeed " present with me; 
but how to perform that which is good I find not. For the good 
which I would, I do not; but the evil which I would not, that I 
do. I find a law that when I would do good evil is present with 
me : " even " the law in my members, warring against the law of 
my mind," and still " bringing me into captivity to the law of sin." 

JO. In this vile, abject state of bondage to sin, I was indeed 
fighting continually, but not conquering. Before, I had willingly 
served sin ; now it was unwillingly ; but still I served it. I fell 
and rose and fell again. Sometimes I was overcome, and in 
heaviness; sometimes I overcame, and was in joy. For as in the 
former state I had some foretastes of the terrors of the law, so 
had I in this of the comforts of the Gospel. During this whole 
struggle between nature and grace, which had now continued 
above ten years, I had many remarkable returns to prayer, espe- 
cially when I was in trouble : I had many sensible comforts ; 
which are indeed no other than short anticipations of the life of 
faith. But I was still " under the law," not " under grace " (the 
state most who are called Christians are content to live and die in); 
for I was only striving with, not freed from, sin : neither had I the 
witness of the Spirit with my spirit, and indeed could not ; for I 
" sought it not by faith, but, as it were, by the works of the law." 

11. In my return to England, January, 1738, being in imminent 
danger of death, and very uneasy on that account, I was strongly 
convinced that the cause of that uneasiness was unbelief ; and 
that the gaining a true, living faith was the "one thing needful" 
for me. But still I fixed not this faith on its right object : I 
meant only faith in God, not faith in or through Christ. Again, 
I knew not that I was wholly void of this faith; but only thought 



218 



LIVING THOUGHTS OF JOHN WESLEY. 



I had not enough of it. So that when Peter Bohler, whom God 
prepared for me as soon as I came to London, affirmed of true 
faith in Christ (which is but one), that it had those two fruits in- 
separably attending it, " Dominion over sin, and constant peace 
from a sense of forgiveness," I was quite amazed, and looked upon 
it as a new gospel. If this was so, it was clear I had not faith. 
But I was not willing to be convinced of this. Therefore, I dis- 
puted with all my might, and labored to prove that faith might 
be where these were not ; especially where the sense of forgive- 
ness was not : for all the Scriptures relating to this I had been 
long since taught to construe away ; and to call all Presbyterians 
who spoke otherwise. Besides, I well saw, no one could, in tlie 
nature of things, have such a sense of forgiveness and not feel it. 
But I felt it not. If, then, there was no faith without this all my 
pretensions to faith dropped at once. 

12. When I met Peter Bohler again he consented to put the 
dispute upon the issue which I desired, namely. Scripture and ex- 
perience. I first consulted the Scripture. But when I set aside 
the glosses of men, and simply considered the words of God, com- 
paring them together, endeavoring to illustrate the obscure by 
the plainer passages, I found they all made against me, and was 
forced to retreat to my last hold, " that experience would never 
agree with the literal interpretation of those scriptures. Nor 
could I therefore allow it to be true till I found some living wit- 
nesses of it." He replied he could show me such at any time — if 
I desired it, the next day. And, accordingly, the next day he 
came again with three others, all of whom testified, of their own 
personal experience, that a true living faith in Christ is insepa- 
rable from a sense of pardon for all past, and freedom from all 
present, sins. They added with one mouth that this faith was the 
gift, the free gift of God, and that he would surely bestow it upon 
every soul who earnestly and perseveringly sought it. I was now 
thoroughly convinced; and, by the grace of God, I resolved to seek 
it unto the end, 1. By absolutely renouncing all dependence, in 
whole or in part, upon my own works or righteousness, on which 
I had really grounded my hope of salvation, though I knew it 
not, from my youth up. 2. By adding to the constant use of all 
the other means of grace continual prayer for this very thing, 
justifying, saving faith, a full reliance on the blood of Christ shed 
for me/ a trust in him, as my Christ, as my sole justification, 
sanctification, and redemption. 

13. I continued thus to seek it (though with strange indiffer- 



MR. WESLEY'S CONVERSION. 



219 



ence, dullness, and coldness, and unusually frequent relapses into 
sin) till Wednesday, May 24. I think it was about five this morn- 
ing that I opened my Testament on those words, Ta fieytara tj/jllv 
Kai TtfiLa errayyeXiiara dedojpTjrai, iva yevrjode Oeiag kolvcjvoc <pvGE(jj^: 
" There are given unto us exceeding great and precious promises, 
even that ye should be partakers of the Divine nature " (2 Pet. 
i, 4). Just as I went out, I opened it again on those words, 
"Thou art not far from the kingdom of God." In the afternoon 
I was asked to go to St. Paul's. The anthem was, " Out of the 
deep have I called unto thee, O Lord : Lord, hear my voice. O 
let thine ears consider well the voice of my complaint. If thou. 
Lord, wilt be extreme to mark what is done amiss, O Lord, who 
may abide it ? For there is mercy with thee ; therefore shalt 
thou be feared. O Israel, trust in the Lord : for with the Lord 
there is mercy, and with him is plenteous redemption. And he 
shall redeem Israel from all his sins." 

14. In the evening I went very unwillingly to a society in 
Aldersgate Street, where one was reading Luther's preface to the 
Epistle to the Romans. About a quarter before nine, while he 
was describing the change which God works in the heart through 
faith in Christ, I felt my heart strangely warmed. I felt I did 
trust in Christ, Christ alone for salvation, and an assurance was 
given me that he had taken away my sins, even mine, and saved 
me from the law of sin and death. 

15. I began to pray with all my might for those who had in a 
more especial manner despitefully used me and persecuted me. I 
then testified openly to all there what I now first felt in my heart. 
But it was not long before the enemy suggested, " This cannot be 
faith; for where is thy joy?" Then was I taught that peace and 
victory over sin are essential to faith in the Captain of our salva- 
tion; but that, as to the transports of joy that usually attend the 
beginning of it, especially in those who have mourned deeply, 
God sometimes giveth, sometimes withholdeth them, according 
to the counsels of his own will. 

16. After my return home I was much bufl^eted with tempta- 
tions ; but cried out, and they fled away. They returned again 
and again. I as often lifted up my eyes, and He " sent me help 
from his holy place." And herein I found the difference between 
this and my former state chiefly consisted. I was striving, yea, 
fighting with all my might, under the law as well as under grace. 
But then I was sometimes, if not often, conquered ; now, I was 
always conqueror. 



220 



LIVING THOUGHTS OF JOHN WESLEY. 



17. Thursday, 25. — The moment I awaked, "Jesus, Master," 
was in my heart and in my mouth, and I found all my strength 
lay in keeping my eye fixed upon him, and my soul waiting on 
him continually. Being again at St. Paul's in the afternoon, I 
could taste the good word of God in the anthem which began, 
" My song shall be always of the loving-kindness of the Lord : 
with my mouth will I ever be showing forth thy truth from one 
generation to another." Yet the enemy injected a fear, " If thou 
dost believe, why is there not a more sensible change?" I an- 
swered (yet not I), " That I know not. But this I know, I have 
* now peace with God.' And I sin not to-day, and Jesus my 
Master has forbid me to take thought for the morrow." 



THE IMPUTED RIGHTEOUSNESS OF CHRIST. 

{Written April 5, 1762.) 

1. A TRACT has lately been published in my name, concerning 
the imputed righteousness of Christ. This calls me to explain 
myself upon that head; which I will do with all the clearness I 
can. But I quarrel with no man for thinking or speaking other- 
wise than I do: I blame none for using those expressions which 
he believes to be scriptural. If he quarrels with me for not using 
them, at least not so frequently as himself, I can only pity him, and 
wish him more of " the mind which was in Christ." 

2. " The righteousness of Christ " is an expression which I do 
not find in the Bible. " The righteousness of God " is an expres- 
sion which I do find there. I believe this means, first, the mercy 
of God, as 2 Pet. i, 1 : " Them that have obtained like precious 
faith with us, through the righteousness of God." How does it 
appear that " the righteousness of God " here means either more 
or less than his mercy? "My mouth shall show forth thy right- 
eousness and thy salvation; " thy mercy in delivering me. " I will 
make mention of thy righteousness only. Thy righteousness, O 
God, is very high" (Psa. Ixxi, 15, etc.). Here the "righteousness 
of God " is expressly mentioned ; but I will not take upon me to 
say that it means the righteousness or mercy of the Son any more 
than of the Holy Ghost. 

3. I believe this expression means, secondly, God's method of 
justifying sinners. So Rom. i, 17: " 1 am not ashamed of the Gos- 
pel of Christ ; for therein is the righteousness of God," his way 



THE IMPUTED RIGHTEOUSNESS OF CHRIST. 



221 



of justifying sinners, " revealed." " Now the righteousness of 
God is manifested ; even the righteousness of God which is by 
faith " (unless righteousness here also means mercy) ; " Jesus 
Christ, whom God hath set forth to be a propitiation through faith 
in his blood, to declare his righteousness for the remission of the 
sins that are past : that he might be just, and the justifier of him 
that believeth in Jesus " (Rom. iii, 21, etc.). " They, being ignorant 
of God's righteousness" (method of justifying sinners), "and 
going about to establish their own righteousness " (a method of 
their own opposite to his), "have not submitted themselves unto 
the righteousness of God " (Rom. x, 3). 

4. Perhaps it has a peculiar meaning in 2 Cor. v, 21: "He hath 
made him to be sin for us, who knew no sin ; that we might be 
made the righteousness of God in " (or through) " him ; " that we 
might be justified and sanctified, might receive the whole blessing 
of God, through him. 

5. And is not this the natural meaning of Phil, iii, 8, 9: "That 
I may win Christ, and be found with him," grafted into the true 
vine, "not having my own righteousness," the method of jus- 
tification which I so long chose for myself, " which is of the law ; 
but the righteousness which is of God," the method of justifica- 
tion which God hath chosen, " by faith ? " 

6. "But is not Christ termed * our righteousness?'" He is: 
" This is the name whereby he shall be called, The Lord our Right- 
eousness " (Jer. xxiii, 6). And is not the plain, indisputable mean- 
ing of this Scripture, He shall be what he is called, the sole pur- 
chaser, the sole meritorious cause, both of our justification and 
sanctification ? 

V. Nearly related to this is the following text, " Christ Jesus, 
who is made of God, unto us wisdom, and righteousness, and sanc- 
tification, and redemption" (1 Cor. i, 30). And what does this 
prove but that he is made unto us righteousness, or justification, 
just as he is made unto us sanctification ? In what sense ? He is 
the sole Author of one as well as of the other, the Author of our 
whole salvation. 

8. There seems to be something more implied in Rom. x, 3. 
Does it not imply thus much ? " Christ is the end of the law " — 
not only of the Mosaic dispensation, but of the law of works, 
which was given to Adam in his original perfection — " for right- 
eousness to every one that believeth ; " to the end that " every one 
who believeth " in him, though lie have not kept, and cannot keep, 
that law, may be both accounted and made righteous. 



222 



LIVING THOUGHTS OF JOHN WESLEY. 



9. Accordingly, frequent mention is made in Scripture of "faith 
counted for righteousness." So Gen. xv, 6: "He" (Abraham) 
" believed in the Lord, and he counted it to him for righteous- 
ness " — a text repeated, with but little variation, over and over 
in the New Testament: "To him that worketh not, but believeth 
on him who justiheth the ungodly, his faith is counted for right- 
eousness " (Rom. iv, 5). Thus it was that " Koah became heir of 
the righteousness," the justification "which is by faith" (Heb. 
xi, 7). Thus, also, "the Gentiles," when the Jews fell short, 
"attained to righteousness, even the righteousness which is by 
faith" (Rom. ix, 30). But that expression, "the righteousness 
of Christ," does not occur in any of these texts. 

10. It seems righteousness in the following texts means neither 
more nor less than justification: "If righteousness come by the 
law, then Christ is dead in vain " (Gah ii, 21). " If there had been 
a law which could have given life," spiritual life, or a title to life 
eternal, "verily righteousness should have been by the law" (Gal. 
iii, 21); though some may think it here includes sanctification also, 
Avhich it appears to do (Rev. xix, 8): " The fine linen is the right- 
eousness of the saints." 

11. "But when St. Paul says (Rom. v. 18), 'By the righteous- 
ness of one ' (called in the following verse, * the obedience of one,' 
even his ' obedience unto death,' his dying for us), * the free gift 
came,' does he not mean the righteousness of Christ ? " Undoubt- 
edly he does. But this is not the question. AYe are not inquir- 
ing what he means, but what he says. AYe are all agreed as to the 
meaning, but not as to the expression, " the imputing the right- 
eousness of Christ ; " which I still say, I dare not insist upon, 
neither require any one to use, because I cannot find it in the 
Bible. If any one can he has better eyes than me, and I wish he 
would show me where it is. 

12. Kow, if by "the righteousness of Christ" we mean any 
thing which the Scripture does not mean, it is certain we put dark- 
ness for the light. If we mean the same whicli the Scripture means 
by different expressions, why do we prefer this expression to the 
scriptural ? Is not this correcting the wisdom of the Holy Ghost, 
and opposing our own to the perfect knowledge of God ? 

13. I am myself the more sparing in the use of it because it 
has been so frequently and so dreadfully abused, and because the 
Antinomians use it at this day to justify the grossest abomina- 
tions. And it is great pity that those who love, who preach, and 
follow after holiness should, under the notion of honoring Christ, 



A TREATISE ON BAPTISM. 



223 



give any countenance to those who continually make him " the 
minister of sin," and so build on his righteousness as to live in 
such ungodliness and unrighteousness as is scarce named even 
among the heathens. 

14. And doth not this way of speaking naturally tend to make 
Christ the minister of sin ? For if the very personal obedience 
of Christ (as those expressions directly lead me to think) be mine 
the moment I believe, can any thing be added thereto ? Does my 
obeying God add any value to the perfect obedience of Christ ? 
On this scheme, then, are not the holy and unholy on the very 
same footing? 

15. Upon the whole, I cannot express my thoughts better than 
in the words of that good man, Mr. Hervey: "If people may be 
safe, and their inheritance secure without any knowledge of these 
particularities, why should you offer to puzzle their heads with a 
few unnecessary terms ? We are not very solicitous as to the 
credit or the use of any particular set of phrases. Only let men be 
humbled as repenting criminals at the Redeemer's feet ; let them 
rely as devoted pensioner's on his precious merits, and they are 
undoubtedly in the way to a blissful immortality." {Dialogues, 
vol. i, p. 43. Dublin edition.) 



A TREATISE ON BAPTISM. 

{Written November 11, 1756.) 

Concerning baptism, I shall inquire what it is, what benefits 
we receive by it, whether our Saviour designed it to remain always 
in his Church, and who are the proper subjects of it: 

1. What it is. 1. It is the initiatory sacrament which enters us 
into covenant with God. It was instituted by Christ, who alone 
has power to institute a proper sacrament, a sign, seal, pledge, 
and means of grace, perpetually obligatory on all Christians. We 
know not, indeed, the exact time of its institution ; but we know 
it was long before our Lord's ascension. And it was instituted in 
the room of circumcision. For, as that was a sign and seal of 
God's covenant, so is this. 

2. The matter of this sacrament is water; which, as it has a 
natural power of cleansing, is the more fit for this symbolical use. 
Baptism is performed by washing, dipping, or sprinkling the per- 
son in the name of the Father, Son, and Holy Ghost, who is hereby 



224 



LIVING THOUGHTS OF JOHN WESLEY. 



devoted to the ever-blessed Trinity. I say, hy washing, dipping, or 
sprinkling / because it is not determined in Scripture in which of 
these ways it shall be done, neither by any express precept, nor 
by any such example as clearly proves it, nor by the force or 
meaning of the word baptize. 

3. That there is no express precept all calm men allow. * 
Neither is there any conclusive example. John's baptism in 
some things agreed with Christ's, in others differed from it. But 
it cannot be certainly proved from Scripture that even John's 
was performed by dipping. It is true, he baptized in Enon, 
near Salim, where there was much water. But this might refer 
to breadth rather than depth; since a narrow place would not 
have been sufficient for so great a multitude. Nor can it be 
proved that the baptism of our Saviour, or that administered by 
his disciples, was by immersion. No; nor that of the eunuch 
baptized by Philip, though "they both went down to the 
water; " for that going down may relate to the chariot, and im- 
plies no determinate depth of water. It might be up to their 
knees, it might not be above their ankles. 

4. And as nothing can be determined from Scripture precept 
or example, so neither from the force or meaning of the word. 
For the words baptize and baptism do not necessarily imply dip- 
ping, but are used in other senses in several places. Thus we 
read that the Jews " were all baptized in the cloud and in the 
sea" (1 Cor. x, 2); but they were not plunged in either. They 
could therefore be only sprinkled by drops of the sea-water, and 
refreshing dews from the cloud; probably intimated in that 
" Thou sentest a gracious rain upon thine inheritance, and re- 
freshedst it when it was weary" (Psa. Ixviii, 9). Again: Christ 
said to his two disciples, " Ye shall be baptized with the baptism 
that I am baptized with" (Mark x, 38); but neither he nor they 
were dipped, but only sprinkled or washed with their own blood. 
Again we read (Mark vii, 4) of the baptisms (so it is in the origi- 
nal) of pots and cups, and tables or beds. Now, pots and cups 
are not necessarily dipped when they are washed. Nay, the 
Pharisees washed the outsides of them only. And as for tables 
or beds, none will suppose they could be dipped. Here, then, 
the word baptism, in its natural sense, is not taken for dipping, 
but for washing or cleansing. And that this is the true meaning 
of the word baptize is testified by the greatest scholars and most 
proper judges in this matter. It is true, we read of being 
*' buried with Christ in baptism." But nothing can be inferred 



A TREATISE ON BAPTISM. 



223 



from such a figurative expression. Nay, if it held exactly it 
would make as much for sprinkling as for plunging; since in 
burying the body is not plunged through the substance of the 
earth, but rather earth is poured or sprinkled upon it. 

5, And as there is no clear proof of dipping in Scripture, so 
there is very probable proof of the contrary. It is highly proba- 
ble the apostles themselves baptized great numbers, not by 
dipping, but by washing, sprinkling, or pouring water. This 
clearly represented the cleansing from sin, which is figured by 
baptism. And the quantity of water used was not material; no 
more than the quantity of bread and wine in the Lord's Supper. 
The jailer " and all his house were baptized " in the prison ; Cor- 
nelius with his friends (and so several households), at home. 
Now, is it likely that all these had ponds or rivers, in or near 
their houses, sufficient to plunge them all? Every unprejudiced 
person must allow the contrary is far more probable. Again: 
three thousand at one time, and five thousand at another, were 
converted and baptized by St. Peter at Jerusalem; where tliey 
had none but the gentle waters of Siloam, according to the obser- 
vation of Mr. Fuller: "There were no water-mills in Jerusalem, 
because there was no stream large enough to drive them." The 
place, therefore, as well as the number, makes it highly probable 
that all these were baptized by sprinkling or pouring, and not 
by immersion. To sum up all, the manner of baptizing (whether 
by dipping or sprinkling) is not determined in Scripture. There 
is no command for one rather than the other. There is no exam- 
ple from which we can conclude for dipping rather than sprink- 
ling. There are probable examples of both, and both are equally 
contained in the natural meaning of the word. 

II. What are the benefits we receive by baptism is the next 
point to be considered. 1. And the first of these is the washing 
away the guilt of original sin, by the application of the merits of 
Christ's death. That we are all born under the guilt of Adam's 
sin, and that all sin deserves eternal misery, was the unanimous 
sense of the ancient Church, as it is expressed in the ninth article 
of our own. And the Scripture plainly asserts that we were 
" shapen in iniquity, and in sin did our mother conceive us;'* 
that "we were all by nature children of wrath, and dead in tres- 
passes and sins;" that "in Adam all die;" that "by one man's 
disobedience all were made sinners;" that "by one man sin 
entered into the world, and death by sin ; which came upon all 
men, because all had sinned." This plainly includes infants ; for 
15 



226 LIVING THOUGHTS OF JOHN WESLEY. 



they too die; therefore they have sinned: bnt not by actual sin; 
therefore by original; else what need have they of the death of 
Christ ? Yea, " death reigned from Adam to Moses, even over 
those who had not sinned " actually "according to the similitude 
of Adam's transgression." This, which can relate to infants only, 
is a clear proof tliat the whole race of mankind are obnoxious 
both to the guilt and punishment of Adam's transgression. But 
" as by the offense of one, judgment came upon all men to con- 
demnation, so by the righteousness of one, the free gift came 
upon all men, to justification of life." And the virtue of this 
free gift, the merits of Christ's life and death, are applied to us 
in baptism. " He gave himself for the Church, that he miglit 
sanctify and cleanse it with the washing of water by the word" 
(Eph. V, 25, 26); namely, in baptism, the ordinary instrument of 
our justification. Agreeably to this, our Church prays in the 
baptismal office that the person to be baptized may be " w^ashed 
and sanctified by the Holy Ghost, and, being delivered from 
God's wrath, receive remission of sins, and enjoy the everlasting 
benediction of his heavenly washing; " and declares in the rubric 
at the end of the office, " It is certain, by God's word, that chil- 
dren who are baptized, dying before they commit actual sin, are 
saved." And this is agreeable to the unanimous judgment of all 
the ancient fathers. 

2. By baptism w^e enter into covenant with God; into that 
everlasting covenant which he hath commanded for ever (Psa. 
cxi, 9); that new covenant, which he promised to make with the 
spiritual Israel; even to "give them a new heart and a new 
spirit, to si^rinkle clean water upon them" (of which the baptis- 
mal is only a figure), " and to remember their sins and iniquities 
no more;" in a word, to be their God, as he promised to 
Abraham, in the evangelical covenant which he made with him 
and all his spiritual offspring (Gen. xvii, 7, 8). And as circum- 
cision w^as then the way of entering into this covenant, so bap- 
tism is now; which is therefore styled by the apostle (so many 
good interpreters render his words) " the stipulation, contract, 
or covenant of a good conscience with God." 

3. By baptism we are admitted into the Church, and conse- 
quently made members of Christ, its head. The Jews were ad- 
mitted into the Church by circumcision, so are the Christians by 
baptism. For " as many as are baptized into Christ," in his 
name, "have" thereby "put on Christ" (Gal. iii, 27); that is, 
arc mystically united to Christ, and made one with him. For 



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227 



"by one Spirit we are all baptized into one body" (1 Cor. xii, 
13), namely, the Church, "the body of Christ" (Eph. iv, 12). 
From which spiritual, vital union with him proceeds the influ- 
ence of his grace on those that are baptized, as from our union 
with the Church, a share in all its privileges, and in all the prom- 
ises Christ has made to it. 

4. .By baptism we, who were " by nature children of wrath," 
are made the children of God. And this regeneration, which our 
Church in so many places ascribes to baptism, is more than barely 
being admitted into the Church, though commonly connected 
therewith; being "grafted into the body of Christ's Church, we 
are made the children of God by adoption and grace." This is 
grounded on the plain words of our Lord, " Except a man be 
born again of water and of the Spirit, he cannot enter into the 
kingdom of God " (John iii, 5). By water then, as a means, the 
water of baptism, we are regenerated or born again ; whence it 
is also called by the apostle " the washing of regeneration." Our 
Church, therefore, ascribes no greater virtue to baptism than 
Christ himself has done. Nor does she ascribe it to the outward 
washing, but to the inward grace, which, added thereto, makes it 
a sacrament. Herein a principle of grace is infused, which will 
not be wholly taken away, unless we quench the Holy Spirit of 
God by long-continued wickedness. 

5. In consequence of our being made children of God, we are 
heirs of the kingdom of heaven. " If children " (as the apostle 
observes), " then heirs, heirs of God, and joint heirs with 
Christ." Herein we receive a title to, and an earnest of, "a 
kingdom which cannot be moved." Baptism doth now save us, 
if we live answerable thereto; if we repent, believe, and obey 
the Gospel, supposing this, as it admits us into the Church here, 
so into glory hereafter.* 

III. 1. But did our Saviour design this should remain always 
in his Church ? This is the third thing we are to consider. And 
this may be dispatched in a few words, since there can be no 
reasonable doubt but it was intended to last as long as the 
Church into which it is the appointed means of entering. In the 



* That Mr. Wesley, as a clergyman of the Church of England, was originally a hiyh 
churchman, in the fullest sense, is well known. When he wrote this treatise, in the year 
1756, he seems still to have used some expressions, in relation to the doctrine of baptismal 
regeneration, which we at this day should not prefer. Some such, in the judgment of the 
reader, may perhaps be found under this second head. This last sentence, however, con- 
tains a guarded corrective. It explains also the sense In which we believe Mr. Wesley in- 
tended much of what goes before to be understood. 



228 



LIVING THOUGHTS OF JOHN WESLEY. 



ordinaiy way there is no other means of entering into the 
Church or into heaven. 

2. In all ages tlie outward baptism is a means of the inward, 
as outward circumcision was of the circumcision of the heart. 
Nor would it have availed a Jew to say, " I have the inward cir- 
cumcision, and therefore do not need the outward too : " that 
soul was to be cut off from his people. He liad despised, he had 
broken, God's everlasting covenant by despising the seal of it 
(Gen. xvii, 14). Now, the seal of circumcision was to last among 
the Jews as long as the law lasted, to which it obliged them. 
By plain parity of reason, baptism, which came in its room, must 
last among Christians as long as the Gospel covenant into which 
it admits, and whereunto it obliges, all nations. 

3. This appears also from the original commission which our 
Lord gave to his apostles: "Go, disciple all nations, baptizing 
them in the name of the Father, of the Son, and of the Holy 
Ghost; teaching them. And, lo, I am with you alway, even 
unto the end of the world." Now, as long as this commission 
lasted, as long as Christ promised to be with them in the execu- 
tion of it, so long doubtless were they to execute it, and to bap- 
tize as well as to teach. But Christ hath promised to be with 
them, that is, by his Spirit, in their successors to the end of the 
world. So long, therefore, without dispute, it was his design 
that baptism should remain in his Church. 

ly. 1. But the grand question is. Who are the proper subjects 
of baptism ? grown persons only, or infants also ? In order to 
answer this fully, I shall, first, lay down the grounds of infant 
baptism, taken from Scripture, reason, and primitive, universal 
practice; and, secondly, answer the objections against it. 

2. As to the grounds of it: if infants are guilty of original 
sin, then they are proper subjects of baptism; seeing, in the or- 
dinary way, they cannot be saved unless this be washed away 
by baptism. It has been already proved that this original stain 
cleaves to every child of man ; and that hereby they are children 
of wrath, and liable to external damnation. It is true, the sec- 
ond Adam has found a remedy for the disease which came upon 
all by the offense of the first. But the benefit of this is to be 
received through the means which he hath appointed; through 
baptism in particular, which is the ordinary means he hath 
appointed for that purpose, and to which God hath tied us, 
though he may not have tied himself. Indeed, where it cannot 
be had, the case is different; but extraordinary cases do not 



A TREATISE ON BAPTISM. 



229 



make void a standing rule. This, therefore, is our first ground. 
Infants need to be washed from original sin; therefore, they are 
proper subjects of baptism. 

3. Secondly. If infants are capable of making a covenant, 
and were and still are under the evangelical covenant, then they 
have a right to baptism, which is the entering seal thereof. But 
infants are capable of making a covenant, and were and still are 
under the evangelical covenant. 

The custom of nations and common reason of mankind prove 
that infants may enter into a covenant, and may be obliged by 
compacts made by others in their name, and receive advantage 
by them But we have stronger proof than this, even God's 
own word: " Ye stand this day all of you before the Lord; your 
captains, with all the men of Israel; your little ones, your wives, 
and the stranger; that thou shouldest enter into covenant with 
the Lord thy God" (Deut. xxix, 10-12). Now, God would 
never have made a covenant with little ones if they liad not been 
capable of it. It is not said children only, but little children, the 
Hebrew word properly signifying infants. And these may be 
still, as they were of old, obliged to perform, in aftertime, what 
they are not capable of performing at the time of their entering 
into that obligation. 

4. The infants of believers, the true children of faithful Abra- 
ham, always were under the gospel covenant. They were in- 
cluded in it, they had a right to it, and to the seal of it, as an 
infant heir has a right to his estate, though he cannot yet have 
actual possession. The covenant with Abraham was a gospel 
covenant; the condition the same, namely, faith, which the apos- 
tle observes was " imputed unto him for righteousness." The 
inseparable fruit of this faith was obedience; for by faith he left 
his country, and offered his son. The benefits were the same; 
for God promised, " I will be thy God, and the God of thy seed 
after thee." And he can promise no more to any creature; for 
this includes all blessings, temporal and eternal. The Mediator 
is the same; for it was in his Seed, that is, in Christ (Gen. xxii, 
18; Gal. iii, 16), that all nations were to be blessed; on which 
very account the apostle says, " The Gospel was preached unto 
Abraham" (Gal. iii, 8). Now, the same promise that was made 
to him, the same covenant that was made with him, was made 
"with his children after him" (Gen. xvii, 7; Gal. iii, 7). And 
upon that account it is called " an everlasting covenant." In this 
covenant children were also obliged to what they knew not, to 



230 



LIVING THOUGHTS OF JOHN WESLEY. 



the same faith and obedience with Abraham. And so they are 
Btill, as they are still equally entitled to all the benefits and 
promises of it. 

5. Circumcision was then the seal of the covenant; which is 
itself therefore figuratively termed the covenant (Acts vii, 8). 
Hereby the children of those who professed the true religion 
were then admitted into it, and obliged to the conditions of it; 
and when the law was added, to the observance of that also. 
And when the old seal of circumcision was taken off, this of bap- 
tism was added in its room, our Lord appointing one positive in- 
stitution to succeed another. A new seal was set to Abraham's 
covenant; the seals differed, but the deed was the same; only 
that part was struck off which was political or ceremonial. That 
baptism came in the room of circumcision appears as well from 
the clear reason of the thing as from the apostle's argument, 
where, after circumcision, he mentions baptism as that wherein 
God had "forgiven us our trespasses;" to which he adds, the 
" blotting out the hand-writing of ordinances," plainly relating 
to circumcision and other Jewish rites; which as fairly implies 
that baptism came in the room of circumcision as our Saviour's 
styling the other sacrament the jyassover (Col. ii, 11-13; Luke 
xxii, 15) shoAvs that it was instituted in the place of it. Nor is 
it an}^ proof that baptism did not succeed circumcision because 
it differs in some circumstances, nny more than it proves the 
Lord's Supper did not succeed the passover because in several 
circumstances it differs from it. This then is a second ground. 
Infants are capable of entering into covenant with God. As 
they always were, so they still are, under the evangelical cove- 
nant. Therefore, they have a right to baptism, which is now the 
entering seal thereof. 

6. Thirdly. If infants ought to como to Christ, if they are 
capable of admission into the Church of God, and, consequently, 
of solemn sacramental dedication to him, then they are proper 
subjects of baptism. But infants are capable of coining to 
Christ, of admission into the Church, and solemn dedication to 
God. 

That infants ought to come to Christ appears from his own 
words: " They brought little children to Christ, and the disciples 
rebuked them. And Jesus said, Suffer little children to come 
unto me, and forbid them not; for of such is the kingdom of 
heaven" (Matt, xix, 13, 14). St. Luke expresses it still more 
strongly: "They brought unto him even infants, that he might 



A TREATISE ON BAPTISM. 



231 



touch them " (xviii, 15). These cliildren were so little that they 
were hrouglit to him; yet he says, "Suffer them to come unto 
me." So little thiit he " took them up in his arms ; " yet he 
rebukes those who would have hindered their coming to him» 
And his command respected the future as well as the present. 
Therefore, his disciples or ministers are still to suffer infants to 
come that is, to be brought, unto Christ. But they cannot now 
come to him unless by being brought into the Church, which 
cannot be but by baptism. Yea, and "of such," says our Lord, 
"is the kingdom of heaven; " not of such only as were like these 
infants. For if they themselves were not fit to be subjects of 
that kingdom, how could others be so, because they were like 
them? Infants, therefore, are capable of being admitted into 
the Church, and have a right thereto. Even under the Old Tes- 
tament they were admitted into it by circumcision. And can we 
suppose they are in a worse condition under the Gospel than 
they were under the law ? and that our Lord would take away 
any privileges which they then enjoyed ? Would he not rather 
make additions to them? This, then, is a third ground. Infants 
ought to come to Christ, and no man ought to forbid them. 
They are capable of admission into the Church of God. There- 
fore, they are proper subjects of baptism. 

T. Fourthly. If the apostles baptized infants, then are they 
proper subjects of baptism? But the apostles baptized infants, 
as is plain from the following consideration: the Jews constantly 
baptized as well as circumcised all infant proselytes. Our Lord, 
therefore, commanding his apostles to proselyte or disciple all 
nations by baptizing them, and not forbidding them to receive 
infants as well as others, they must needs baptize children also. 

That the Jews admitted proselytes by baptism, as well as by 
circumcision, even whole families together, parents and children, 
we have the unanimous testimony of their most ancient, learned, 
and authentic writers. The males they received by baptism and 
circumcision, the women by baptism only. Consequently, the 
apostles, unless our Lord had expressly forbidden it, would of 
course do the same thing. 

Indeed, the consequence would hold from circumcision only. 
For if it was the custom of the Jews, when they gathered prose- 
lytes out of all nations, to admit children into the Church by cir- 
cumcision, though they could not actually believe the law or 
obey it, then the apostles, making proselytes to Christianity by 
baptism, could never think of excluding children, whom the Jewa 



232 LIVIKG THOUGHTS OF JOHN WESLEY, 



always admitted (the reason for their admission being the same), 
unless our Lord had expressly forbidden it. It follows, the 
apostles baptized infants. Therefore, they are proper subjects of 
baptism. 

8. If it be objected, " There is no express mention in Scriptui-e 
of any infants whom the apostles baptized," I would ask. Sup- 
pose no mention had been made in the Acts of those two women 
baptized by the apostles, yet might we not fairly conclude that 
when so many thousands, so many entire households, were bap- 
tized, women were not excluded, especially since it was the 
known custom of the Jews to baptize them? The same holds of 
children; nay, more strongly, on the account of circumcision. 
Three thousand were baptized by the apostles in one day, and 
five thousand in another. And can it be reasonably supposed 
that there were no children among such vast numbers ? Again; 
The apostles baptized many families; nay, we hardly read of one 
master of a family who was converted and baptized, but his 
whole family (as was before the custom among the Jews) were 
baptized with him ; thus the "jailer's household, he and all his ; 
the household of Caius, of Stephanus, of Crispus." And can we 
suppose that in all these households, which, we read, were with- 
out exception baptized, there should not be so much as one child 
or infant? But to go one step farther: St. Peter says to the 
multitude, " Repent and be baptized, every one of you, for the 
remission of sins. For the promise is unto you, and to your chil- 
dren" (Acts ii, 38, 39). Indeed, the answer is made directly to 
those who asked, " What shall we do ? " But it reaches farther 
than to those who asked the question. And though children 
could not actually repent, yet they might be baptized. And that 
they are included appears, (1) Because the apostle addresses to 

every one " of them, and in '* every one " children must be con- 
tained. (2) They are expressly mentioned : " The promise is unto 
you, and to your children." 

9. Lastly. If to baptize infants has been the general practice 
of the Christian Church in all places and in all ages, then this 
must have been the practice of the apostles, and, consequently, the 
mind of Christ. But to baptize infants has been the general 
practice of the Christian Church, in all places and in all ages. 
Of this we have unexceptional witnesses; St. Austin for the 
Latin Church, who flourished before the year 400, and Origen 
for the Greek, born in the second century; both declaring not 
only that the whole Church of Christ did then baptize infants, 



A TREATISE ON BAPTISM. 



233 



but likewise that they received this practice from the apostles 
themselves. {^August, de Genesi^ 1. 10, c. 23; Orig. in Iio?ne,yi.) 
St. Cyprian likewise is express for it, and the whole council with 
him. [Epist. ad Fidum.) If need were we might cite likewise 
Athanasius, Chrysostom, and a cloud of witnesses. Nor is there 
one instance to be found in all antiquity of any orthodox Chris- 
tian who denied baptism to children when brought to be bap- 
tized; nor any one of the fathers or ancient writers, for the first 
eight hundred years at least, who held it unlawful. And that it 
has been the practice of all regular Churches ever since is clear 
and manifest. Not only our own ancestors when first converted 
to Christianity, not only all the European Churches, but the Afri- 
can too, and the Asiatic, even those of St. Thomas in the Indies, do, 
and ever did, baptize their children. The fact being thus cleared, 
that infant baptism has been the general practice of the Christian 
Church in all places and in all ages, that it has continued without 
interruption in the Church of God for above seventeen hundred 
years, we may safely conclude it was handed down from the apos- 
tles, who best knew the mind of Christ. 

10. To sum up the evidence: If outward baptism be generally, in 
an ordinary way, necessary to salvation, and infants may be saved 
as well as adults, nor ought we to neglect any means of saving 
them ; if our Lord commands such to come, to be brought unto 
him, and declares, " Of such is the kingdom of heaven ; " if in- 
fants are capable of making a covenant or having a covenant 
made for them by others, being included in Abraham's covenant 
(which was a covenant of faith, an evangelical covenant), and 
never excluded by Christ; if they have a right to be members of 
the Church, and were accordingly members of the Jewish; if, 
suppose our Lord had designed to exclude them from baptism, he 
must have expressly forbidden his apostles to baptize them 
(which none dares to afiirm he did), since otherwise they would do 
it of course, according to the universal practice of their nation ; 
if it is highly probable they did so, even from the letter of Script- 
ure, because they frequently baptized whole households, and it 
would be strange if there were no children among them ; if the 
whole Church of Christ, for seventeen hundred years together, 
baptized infants and were never opposed till the last century but 
one, by some not very holy men in Germany ; lastly, if there are 
such inestimable benefits conferred in baptism, the washing away 
the guilt of original sin, the engrafting us into Christ by making 
us members of his Church, and thereby giving us a right to all 



234 



LIVING THOUGHTS OF JOHN WESLEY. 



the blessings of the Gospel, it follows that infants may, yea, 
ought to be baptized, and that none ought to hinder them. 

I am, in the last place, to answer those objections which are 
commonly brought against infant baptism: 

1. The chief of these is: "Our Lord said to his apostles, 'Go 
and teach all nations, baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost ' (Matt, xxyiii, 19). Here Christ 
himself put teaching before baptizing. Therefore, infants, being 
incapable of being taught, are incapable of being baptized." 

I answer: (1) The order of words in Scripture is no certain rule 
for the order of things. We read in St. Mark i, 4: " John bap- 
tized in the wilderness, and preached the baptism of repentance;" 
and (verse 5) " They were baptized of him in Jordan, confessing 
their sins." Now, either the order of words in Scripture does 
not always imply the same order of things, or it follows that 
John baptized before his hearers either confessed or repented. 
But (2) the words are manifestly mistranslated. For if we read, 
"Go and teach all nations, baptizing them — teaching them to 
observe all things," it makes plain tautology, vain and sense- 
less repetition. It ought to be translated (which is the literal 
meaning of the words), " Go and make disciples of all nations 
by baptizing them." That infants are capable of being made 
proselytes or disciples has been already proved ; therefore, this 
text, rightly translated, is no valid objection against infant 
baptism. 

2. Their next objection is: "The Scripture says, 'Repent and 
be baptized ; ' believe and be baptized. Therefore, repentance 
and faith ought to go before baptism. But infants are incapa- 
ble of these; therefore, they are incapable of baptism." ^ 

I answer : Repentance and faith were to go before circumcis- 
ion as well as before baptism. Therefore, if this argument held, 
it would prove just as well that infants were incapable of circum- 
cision. But we know God himself determined the contrary, com- 
manding them to be circumcised at eight days old. Now, if in- 
fants were capable of being circumcised, notwithstanding that 
repentance and faith were to go before circumcision in grown 
persons, they are just as capable of being baptized; notwithstand- 
ing that repentance and faith are, in grown persons, to go before 
baptism. The objection, therefore, is of no force, for it is as 
strong against circumcision of infants as infant baptism. 

3. It is objected, thirdly, " There is no command for it in 
Scripture. Now, God was angry with his own people, because 



A TREATISE ON BAPTISM, 



23S 



they did that which, he said, ' I commanded them not ' (Jer. vii, 
31). One plain text would end all the dispute." 

I answer: (1) We have reason to fear it would not. It is as 
positively commanded in a very plain text of Scripture that we 
should " teach and admonish one another with psalms and hymns 
and spiritual songs, singing to the Lord with grace in our hearts " 
(Eph. V, 19), as it is to honor our father and mother. But does 
this put an end to all dispute ? Do not these very persons abso- 
lutely refuse to do it, notwithstanding a plain text, an express 
command ? 

I answer: (2) They themselves practice what there is neither 
express command nor clear example for in Scripture. They have 
no express command for baptizing women. They say, indeed, 
"Women are implied in * all nntions.' " They are; and so are 
infants, too; but the command is not express for either. And 
for admitting women to the Lord's Supper they have neither ex- 
press command nor clear exam})le. Yet they do it continually, 
without either one or the other. And they are justified therein 
by the plain reason of the thing. This also justifies us in baptiz- 
ing infants, though without express command or clear example. 

If it be said, " But there is a command, ' Let a man,' av^pwrro^*, 
* examine himself, and so let him eat of that bread' (l Cor. vi, 
28); the word 'man' in the original signifying indifferently either 
men or women : " I grant it does in other places ; but here the 
word "himself," immediately following, confines it to men only. 
"But women are implied in it, though not expressed." Certain- 
ly; and so are infants in "all nations." 

"But we have Scripture example for it; for it is said in the 
Acts, *The apostles continued in prayer and supplication with 
the women.'" True; in prayer and supplication; but it is not 
said, " in communing," nor have we one clear examjjle of it in the 
Bible. 

Since, then, they admit wonien to the communion without any 
express command or example, but only by consequence from 
Scripture, they can never show reason why infants should not be 
admitted to baptism when there are so many Scriptures which by 
fair consequence show they have a right to it, and are capable 
of it. 

As for the texts wherein God reproves his people for doing 
"what he commanded them not," that phrase evidently means 
what he had forbidden, particularly in th;it passnge of Jeremiah. 
The whole verse is, " They have built the high jJaces of Tophet, 



236 



LIVING THOUGHTS OF JOHN WESLEY. 



to burn their sons and their daughters in the fire, which I com- 
manded them not." Now, God had expressly forbidden them to 
do this, and that on pain of death. But surely there is a differ- 
ence between the Jews offering their sons and daughters to devils 
and Christians offering theirs to God. 

On the whole, therefore, it is not only lawful and innocent, 
but meet, right, and our bounden duty in conformity to the un- 
interrupted practice of the whole Church of Christ from the ear- 
liest ages, to consecrate our children to God by baptism, as the 
Jewish Church were commanded to do by circumcision. 



THE PERSEVERANCE OF THE SAINTS. 

{Written about 1V46.) 

1. Many large volumes have been already published on this 
important subject. But the very length of them makes them 
hard to be understood or even purchased by common readers. 
A short, plain treatise on this head is what serious men have long 
desired, and what is here offered to those whom God has en- 
dowed with love and meekness of wisdom. 

2. By the saints I understand those who are holy or righteous 
in the judgment of God himself ; those who are endued with the 
faith that purifies the heart, that produces a good conscience; 
those who are grafted into the good olive-tree, the spiritual, 
invisible Church ; those who are branches of the true vine, of 
whom Christ says, " I am the vine, ye are the branches ; " those 
who so effectually know Christ as by that knowledge to have es- 
caped the pollutions of the world; those who see the light of the 
glory of God in the face of Jesus Christ, and who have been 
made partakers of the Holy Ghost, of the witness and the fruits 
of the Spirit; those who live by faith in the Son of God; those 
who are sanctified by the blood of the covenant; those to whom 
all or any of these characters belong, I mean by the term saints. 

3. Can any of these fall away ? By falling aicay we mean 
not barely falling into sin. This, it is granted, they may. But 
can they fall totally ? Can any of these so fall from God as to 
perish everlastingly ? 

4. I am sensible either side of this question is attended with 
great difficulties, such as reason alone could never remove. There- 
fore, " to the law and to the testimony." Let the living oracles 



THE PERSEVERANCE OF THE SAINTS. 



237 



decide, and if these speak for us we neither seek nor want farther 
witness. 

5. On this authority I believe a saint may fall away; that one 
who is holy or righteous in the judgment of God himself may 
nevertheless so fall from God as to perish everlastingly. 

I. For thus saith the Lord: " When the righteous turneth away 
from his righteousness, and committeth iniquity; in his trespass 
' that he hath trespassed, and in his sin that he hath sinned, in them 
shall he die " (Ezek. xviii, 24). 

That this is to be understood of eternal death appears from the 
twenty-sixth verse: "When a righteous man turneth away from 
his righteousness and committeth iniquity, and dieth in them " 
(here is temporal death) ; " for his iniquity that he hath done he 
shall die" (here is death eternal). 

It appears farther from the whole scope of the chapter, which 
is to prove, " The soul that sinneth, it shall die " (verse 4). 

If you say, "The soul here means the body," I answer, that 
will die whether you sin or no. 

6. Again thus saith the Lord: " When I shall say to the right- 
eous, that he shall surely live; if he trust to his own righteous- 
ness" (yea, or to that ])roraise as absolute and unconditional), 
" and commit iniquity, all his righteousness shall not be remem- 
bered; but for the iniquity that he hath committeth shall he die " 
(xxxiii, 13). 

Again : " When the righteous turneth from his righteousness, 
and committeth iniquity, he shall even die thereby" (verse 18). 

Therefore, one who is holy and righteous in the judgment of 
God himself may yet so fall as to perish everlastingly. 

Y. " But how is this consistent with what God declared elsewhere : ' If his chil- 
dren forsake my law, and walk not in my judgments, I will visit their offenses with 
the rod, and their sin with scourges. Nevertheless, my loving-kindness will I not 
utterly take from him, nor suffer my truth to fail. My covenant will I not break, 
nor alter the thing that is gone out of my lips. I have sworn once by my holiness 
that I will not fail David'" (Psa. Ixxxix, 30-35). 

I answer : There is no manner of inconsistency between one 
declaration and the other. The prophet declares the just judg- 
ment of God against every righteous man who falls from his 
righteousness. The psalmist declares his old loving-kindnesses 
which God sware unto David in his truth. " I have found," saith 
he, "David, my servant; with my holy oil have I anointed him. 
My hand shall hold him fast, and my arm shall strengthen him. 
His seed also will I make to endure forever, and his throne as 



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LIVING THOUGHTS OF JOHN WESLEY. 



the days of heaven " (verses 20, 21, 29). It follows: " But if his 
children forsake my law, and walk not in my judgments; never- 
theless my loving-kindness will I not utterly take from him, nor 
suffer my truth to fail. My covenant will I not hreak. I will 
not fail David. His seed shall endure forever, and his throne as 
the sun before me " (verse 30, etc.). 

May not every man see that the covenant here spoken of relates 
wholly to David and his seed or children ? Whei-e, then, is the 
inconsistency between the most absolute promise made to a par- 
ticular family, and that solemn account which God has here given 
of his way of dealing with all mankind ? 

Besides, the very covenant mentioned in these words is not ab- 
solute, but conditional. The condition of repentance in case of 
forsaking God's law w^as implied, though not expressed ; and so 
strongly implied thnt, this condition failing, not being performed, 
God did also fail David. He did " alter the thing that had gone 
out of his lips," and yet without any impeachment of his truth. 
He abhorred and forsook his anointed " (verse 38), the seed of 
David, whose throne, if they had repented, should have been 
" as the days of heaven." He did " break the covenant of 
his servant, and cast his crown to the ground " (verse 39). So 
vainly are these words of the psalmist brought to contradict the 
plain, full testimony of the prophet ! 

8. Nor is there any contradiction between this testimony of 
God by Ezekiel and those words which he spake by Jeremiah : 
have loved thee with an everlasting love; therefore with lov- 
ing-kindness have I drawn thee." For do these words assert 
that no righteous man ever turns from his righteousness ? No 
such thing. They do not touch the question, but simply declare 
God's love to the Jewish Church. To see this in the clearest 
light you need only read over the whole sentence: "At the same 
time, saith the Lord, I w^ill be the God of all the families of Is- 
rael, and they shall be my people. Thus saith the Lord, the peo- 
ple which were left of the sword found grace in the wilderness; 
even Israel, when I caused him to rest. The Lord hath appeared 
of old unto me," saith the prophet, speaking in the person of Is- 
rael, " saying, I have loved thee with an everlasting love: there- 
fore with loving-kindness have I drawn thee. Again I will build 
thee, and thou shalt be built, O virgin of Israel " (xxxi, 1-4). 

Suffer me here to observe, once for all, a fallacy which is con- 
stantly used by almost all writers on this point. Tliey perpetually 
beg the question by applying to particular persons assertions or 



THE PERSEVERANCE OF THE SAINTS. 



239 



prophecies which relate only to the Church in general, and some 
of them only to the Jewish Church and nation, as distinguished 
from all other people. 

If you say, " But it was particularly revealed to me that God 
had loved me with an everlasting love," I answer : Suppose it was 
(which might bear a dispute); it proves no more, at the most, than 
that you in particular shall persevere, but does not affect the gen- 
eral question, whether others shall or shall not. 

11. 9. One who is endued with the faith that purifies the heart, 
that produces a good conscience, may nevertheless so fall from 
God as to perish everlastingly. 

For thus saith the inspired apostle : " War a good warfare, 
holding faith, and a good conscience ; which some having put 
away, concerning faith have made shipwreck" (1 Tim. i, 18, 19). 

Observe, (1) These men (such as Ilymeneus and Alexander) 
had once the faith that purities the heart, that produces a good 
conscience, which they once had, or they could not have " put it 
away." 

Observe, (2) They made " shipwreck " of the faith, which 
necessarily implies the total and final loss of it. For a vessel once 
wrecked can never be recovered. It is totally and finally lost. 

And the apostle himself, in his Second Epistle to Timothy, 
mentions one of these two as irrecoverably lost. "Alexander," 
says he, ''did me much evil: the Lord reward him according to 
his works" (2 Tim. iv, 14). Therefore, one who is endued with 
the faith that purifies the heart, that produces a good conscience, 
may nevertheless so fall from God as to perish everlastingly. 

10. " But how can this be reconciled with the words of our Lord, ' He that belie v- 
eth shall be saved ?' " 

Do you think these words mean, " he that believes" at tliis mo- 
ment shall" certainly and inevitably "be saved?" 

If this interpretation be good, then, by all the rules of speeeh, 
the other part of the sentence must mean, "He" that does "not 
believe" at this moment "shall" certainly and inevitably "be 
damned." 

Therefore, that interpretation cannot be good. The plain mean- 
ing then of the whole sentence is, "He that believeth," if he con- 
tinue in faith, "shall be saved; he that believeth not," if he con- 
tinue in unbelief, shall be damned." 

11. "But does not Christ say elsewhere, *IIe that believeth 
hath everlasting life ? ' (John iii, 36) and, ' He that believeth on 



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LIVING THOUGHTS OF JOHN WESLEY. 



him that sent me hath everlasting life, and shall not come into 
condemnation; but is passed from death unto life ? ' (John v, 24). 

I answer, (1) The love of God is everlasting life. It is in sub- 
stance the life of heaven. Now, every one that believes loves 
God, and therefore " hath everlasting life." 

(2) Every one that believes is " therefore " passed from death," 
spiritual death, ''unto life;" and, 

(3) " Shall not come into condemnation," if he endureth in the 
faith unto the end: according to our Lord's own words, "He that 
endureth to the end shall be saved," and, "Verily, I say unto 
you, If a man keep my saying, he shall never see death " (John 
viii, 51). 

HI. 12. Those who are grafted into the good olive-tree, the 
spiritual, invisible Church, may nevertheless so fall from God as 
to perish everlastingly. 

For thus saith the apostle : " Some of the branches be broken oflP, and thou art 
grafted in among them, and with them partakest of the root and fatness of the oUve- 
tree. Be not high minded, but fear : if God spared not the natural branches, take 
heed lest he spare not thee. Behold the goodness and severity of God : on them 
which fell, severity; but toward thee, goodness, if thou continue in his goodness: 
otherwise thou shalt be cut off" (Rom. xi, 17, 20-22), 

We may observe here : (1) The persons spoken to were actually 
grafted into the olive-tree. 

(2) This olive-tree is not barely the outward visible Church, but 
the invisible, consisting of holy believers. So the text: "If the 
first-fruit be holy, the lump is holy ; and if the root be holy, so 
are the branches" (verse 16). And, "Because of unbelief they 
were broken off, and thou standest by faith." 

(3) These holy believers were still liable to be cut off from the 
invisible Church into which they were then grafted. 

(4) Here is not the least intimation of those who Avere so cut 
off being ever grafted in again. 

Therefore, those who are grafted into the good olive-tree, the 
spiritual, invisible Church, may nevertheless so fall from God as 
to perish everlastingly. 

13. " But how does this agree with the twenty-ninth verse, ' Tlie 
gifts and calling of God are without repentance? ' " 

The preceding verse shows: "As touching tlie election" (the 
unconditional election of the Jewish nation), "they are beloved 
for the fathers' sake;" for the sake of their forefathers. It fol- 
lows (in proof of this, that "they are beloved for the fathers' 
sake," that God has still blessings in store for the Jewish nation): 



THE PERSEVERANCE OF THE SAINTS. 



241 



" For the gifts and calling of God are without repentance ; " for 
God doth not repent of any blessings he hath given them, or any 
privileges he hath called them to. The words here referred to 
were originally spoken with a peculiar regard to these national 
blessings. " God is not a man, that he should lie ; neither the son 
of man, that he should repent" (Num. xxiii, 19). 

14. But do you not hereby make God changeable? Wliereas 
* with him is no variableness, neither shadow of turning'" (Jas, 
i, 17). By no means. God is unchangeably holy; therefore, he 
always "loveth righteousness and hateth iniquity." He is un- 
changeably good ; therefore, he pardoneth all that " repent and 
believe the Gospel." And he is unchangeably just; therefore, he 
" rewardeth every man according to his works." But all this 
hinders not his resisting when they are proud, those to whom he 
gave grace when they were humble. Nay, his unchangeableness 
itself requires that if they grow high-minded God should cut 
them oif ; that there should be a proportionable change in all the 
divine dispensations toward them. 

15. "But how then is God faithful ?" I answer: In fulfilling 
every promise which he hath made to all to whom it is made, all 
who fulfill the condition of that promise. More particularly: (1) 
" God is faithful " in that " he will not sufier you to be tempted 
above that you are able to bear" (1 Cor. x, 13). (2) " The Lord is 
faithful, to establish and keep you from evil " (if you put your trust 
in him) ; from all the evil which you might otherwise suffer through 
" unreasonable and wicked men " (2 Thess. iii, 2, 3). " Quench not 
the Spirit. Hold fast that which is good. Abstain from all appear- 
ance of evil. And your whole spirit, soul, and body shall be pre- 
served blameless unto the coming of our Lord Jesus Christ. Faith- 
ful is he that calleth you, who also will do it " (1 Thess. v, 19, etc.). 
(4) Be not disobedient unto the heavenly calling ; and " God is 
faithful, by whom ye were called, to confirm you unto the end, 
that ye may be blameless in the day of our Lord Jesus Christ" 
(1 Cor. i, 8, 9). Yet, notwithstanding all this, unless you fulfill the 
condition you cannot attain the promise. 

" Nay, but are not *all the promises yea and amen?' " They 
are firm as the pillars of heaven. Perform the condition, and the 
promise is sure. Believe, and thou shalt be saved. 

But many promises are absolute and unconditional." In many 
tlie condition is not expressed. But this does not prove there is 
none implied. No promises can be expressed in a more absolute 
form than those above cited from the eighty-ninth Psalm. And 
16 



242 



LIVING THOUGHTS OF JOHN WESLEY. 



yet we have seen a condition was implied even there, though none 
was expressed. 

16. "But there is no condition, either expressed or implied, in those words of St. 
Paul: ' I am persuaded that neither death, nor life, nor height, nor depth, nor any 
other creature, shall be able to separate us from the love of God, which is in Christ 
Jesus our Lord'" (Rom. viii, 38, 89). 

Suppose there is not (which will bear a dispute), yet what will 
this prove ? Just thus much — that the apostle was at that time 
fully persuaded of his own perseverance. And I doubt not but 
many believers at this day have the very same persuasion, termed 
in Scripture " The full assurance of hope." But this does not 
prove that every believer shall persevere, any more than that every 
believer is thus fully persuaded of his perseverance. 

lY. 17. Those who are branches of the true vine, of whom 
Christ says, " I am the vine, ye are the branches," may, neverthe- 
less, so fall from God as to perish everlastingly. 

For thus saith our blessed Lord himself, " I am the true vine, 
and my Father is the husbandman. Every branch in me that 
beareth not fruit, he taketh it away. I am the vine, ye are the 
branches. If a man abide not in me, he is cast forth as a branch, 
and withered ; and men gather them, and cast them into the fire, 
and they are burned" (John xa^, 1-G). 

Here we may observe: (1) The persons spoken of were in Christ, 
branches of the true vine. (2) Some of these branches abide not 
in Christ, but the Father taketh them away. (3) The branches 
which abide not are cast forth, cast out from Christ and his Church. 
(4) They are not only cast forth, but withered; consequently, 
never grafted in again ; nay, (5) They are not only cast forth and 
withered, but also cast into the fire ; and (6) They are burned. 
It is not possible for words more strongly to declare that even 
those who are now branches in the true vine may yet so fall as to 
perish everlastingly, 

18. By this clear, indisputable declaration of our Lord we 
may interpret those which might be otherwise liable to dispute ; 
wherein it is certain, whatever he meant beside, he did not mean 
to contradict himself. For example: "This is the Father's will, 
that of all which he hath given me, I should lose nothing." Most 
sure; all that God hath given him; or, as it is expressed in the 
next verse, " Every one which believcth on him," namely, to the 
end, he " will raise up at the last day," to reign with him forever. 

Again: "I ara the living bre:id: if any man eat of this bread" 



THE PERSEVERANCE OF THE SAINTS. 



243 



(by faith), "he shall live forever" (John vi, 51). True; if he 
continue to eat thereof. And who can doubt of it ? 

Again : " My sheep hear my voice, and I know them, and they follow me. And 
I give unto them eternal life ; and they shall never perish, neither shall any pluck 
them out of my hand " (John x, 2*7-29). 

In the preceding text the condition is only implied ; in this it is 
plainly expressed. They are my sheep that hear my voice, that 
follow me in all holiness. And " if ye do those things, ye shall 
never fall." None shall " pluck you out of my hands." 

Again: "Having loved his own which were in the Avorld, he 
loved them unto the end" (John xiii, 1). "Having loved his 
own," namely, the apostles (as the werj next words, "which were 
in the world," evidently show), " he loved them unto the end " of 
his life, and manifested that love to the last. 

19. Once more: "Holy Father, keep through thine own name those whom thou 
hast given me, that they may be one, as we are one " (John xvii, 11). 

Great stress has been laid upon this text, and it has been hence 
inferred that all those whom the Father had given him (a phrase 
frequently occurring in this chapter) must infallibly persevere to 
the end. 

And yet, in the very next verse, our Lord himself declares that 
one of those whom the Father had given him did not persevere 
unto the end, but perished everlastingly. 

His own words are : " Those that thou gavest me I have kept, and none of them 
is lost, but the son of perdition" (John xvii, 12). 

So one even of these was finally lost! a demonstration that the 
phrase, "those whom thou hast given me," signifies here (if not 
in most other places too) the twelve apostles, and them only. 

20. On this occasion I cannot but observe another common 
i 1 stance of begging the question, of taking for granted what 
o ight to be proved. It is usually laid down as an indisputable 
truth that whatever our Lord speaks to or of his apostles is to 
bci applied to all believers. But this cannot be allowed by any 
who impartially search the Scriptures. They cannot allow, with- 
out clear and particular proof, that any one of those texts which 
related primarily to the apostles (as all men grant) belong to any 
but them. 

V. 21. Those who so effectually know Christ as by that knowl- 
edge to have escaped the pollutions of the Avorld may yet fall 
back into those pollutions, and perish everlastingly. 

For thus eaith the apostle Peter : " If after they have escaped the pollutioos of the 



244 



LIVING THOUGHTS OF JOim WESLEY. 



world, through the knowledge of the Lord and Saviour Jesus Christ " (the only pos- 
sible way of escaping them), " they are again entangled therein and overcome, the 
latter end is worse with them than the beginning. For it had been better for them 
not to have known the way of righteousness, than, after they had known it, to turu 
from the holy commandments delivered unto them" (2 Pet. ii, 20, 21). 

That the knowledge of the way of righteousness which they 
had attained was an inward, experimental knowledge is evident 
from that other expression, they had "escaped the pollutions of 
the world ; " an expression parallel to that in the preceding chap- 
ter, verse 4: "Having escaped the corruption which is in the 
world." And in both chapters this effect is ascribed to the same 
cause; termed in the first, " the knowledge of Him who hath called 
us to glory and virtue ; " in the second, more explicitly, " the 
knowledge of the Lord and Saviour Jesus Christ." 

And yet they lost that experimental knowledge of Christ and 
the way of righteousness ; they fell back into the same pollutions 
they had escaped, and were " again entangled therein and over- 
come." They "turned from the holy commandment delivered to 
them," so that their " latter end was worse than their beginning." 

Therefore, those who so effectually know Christ as by that 
knowledge to have escaped the pollutions of the world may yet 
fall back into those pollutions, and perish everlastingly. 

22. And this is perfectly consistent wnth St. Peter's Avords in 
the first chapter of his former epistle: "Who are kept by the 
power of God through faith unto salvation." Undoubtedly; so are 
all they who ever attain eternal salvation. It is the power of 
God only, and not our own, by which we are kept one day or 
one hour. 

VI. 23. Those who see the light of the glory of God in the 
face of Jesus Christ, and who have been made partakers of the 
Holy Ghost, of the witness and the fruits of the Spirit, may nev- 
ertheless so fall from God as to perish everlastingly. 

For thus saith the inspired writer to the Hebrews : " It is impossible for those 
-who were once enlightened, and have tasted of the heavenly gift, and were made 
partakers of the Holy Ghost, if they fall away, to renew them again to repentance ; 
seeing they crucify to themselves the Son of God afresh, and put him to an open 
shame " (Heb. vi, 4, 6). 

Must not every unprejudiced person see the expressions liere 
used are so strong and clear that they cannot, without gross and 
palpable wresting, be understood of any but true believers? 

They "were once enlightened;" an expression familiar with 
the apostle, and never by him applied to any but believers. So, 



THE PERSEVERANCE OF THE SAINTS. 245 



" The God of our Lord Jesus Christ give unto you the spirit of 
wisdom and revelation : the eyes of your understanding being 
enlightened, that ye may know what is the hope of his calling, 
and what is the exceeding greatness of his power to us- ward that 
believe" (Eph. i, 17-19). So again: " God, who commanded the 
light to shine out of darkness, hath shined into our hearts, to give 
the light of the knowledge of the glory of God in the face of 
Jesus Christ" (2 Cor. iv, 6). This a light which no unbelievers 
have. They are utter strangers to such enlightening. " The God 
of this world hath blinded the minds of them which believe not, 
lest the light of the glorious Gospel of Christ should shine unto 
them " (verse 4). 

" They had tasted of the heavenly gift " (emphatically so-called), 
" and were made partakers of the Holy Ghost." So St. Peter 
likewise couples them together: "Be baptized for the remission 
of sins, and ye shall receive the gift of the Holy Ghost (Acts 
ii, 38) ; whereby the love of God was shed abroad in their hearts, 
with all the other fruits of the Spirit. Yea, it is remarkable that 
our Lord himself, in his grand commission to St. Paul (to which 
the apostle probably alludes in these words), comprises all these 
three particulars. " 1 send thee to open their eyes, and to turn 
them from darkness to light, and from the power of Satan unto 
God " (here contracted into that one expression, they were en- 
lightened"), "that tliey may receive forgiveness of sins "(" the 
heavenly gift "), " and an inheritance among them which are sanc- 
tified " (Acts xxvi, 18) ; which are made "partakers of the Holy 
Ghost," of all the sanctifying influences of the Spirit. 

The expression, " Tliey tasted of the heavenly gift," is taken 
from the psalmist, "Taste and see that the Lord is good" (Psa. 
xxxiv, 8). As if he had said. Be ye as assured of his love, as of 
any thing you see with your eyes. And let the assurance thereof 
be sweet to your soul as honey is to your tongue. 

And vet those who had been thus " enlightened," had " tasted " 
this "gift," and been thus "partakers of the Holy Ghost," so 
"fell away" that it was "impossible to renew them again to 
repentance." 

" But the apostle makes only a supposition, ' If they shall fall away,' '* 
I answer. The apostle makes no supposition at all. There is no 
if in the original. The words are, Advvarov rovg arra^ (pcoTLodevragy 
teat TTaganeoovTag ; that is in plain English, " It is impossible to 
renew again unto repentance those who were once enlightened 
and have fallen away ; " therefore, they must perish everlastingly. 



246 LIVING THOUGHTS OF JOHN WESLEY. 



24. " But if so, then farewell all my comfort." 

Then your comfort depends on a poor foundation. My com- 
fort stands not on any opinion, either that a believer can or can- 
not fall away; not on the remembrance of any thing wrought in 
me yesterday, but what is to-day ; on my present knowledge of 
God in Christ, reconciling me to himself ; on my now beholding 
the light of the glory of God in the face of Jesus Christ ; walking 
in the light as he is in the light, and having fellowship with the 
Father and with the Son. My comfort is that through grace 
I now believe in the Lord Jesus Christ, and that his Spirit doth 
bear witness with my spirit that I am a child of God. I take 
comfort in this and this only, that I see Jesus at the right hand 
of God ; that I personally for myself, and not for another, have a 
hope full of immortality; that I feel the love of God shed abroad 
in my heart, being crucified to the world, and the world crucified 
to me. My rejoicing is this, the testimony of my conscience, that 
in simplicity and godly sincerity, not with fleshly wisdom, but by 
the grace of God, I have my conversation in the world. 

Go and find, if you can, a more solid joy, a more blissful com- 
fort, on this side heaven. But this comfort is not shaken, be that 
opinion true or false ; whether the saints in general can or cannot 
fall. 

If you take up with any comfort short of this, you lean on the 
staff of a broken reed, which not only will not bear your weight, 
but will enter into your hand and pierce you. 

YII. 25. Those who live by faith may yet fall from God, and 
perish everlastingly. 

For thus saith the same inspired writer : " The just shall live 
by faith; but if any man draw back, my soul shall have no 
pleasure in him" (Heb. x. 38). "The just," the justified person, 
"shall live by faith ; " even now shall he live the life which is hid 
with Christ in God, and if he endure unto the end, he shall live 
with God forever. "But if any man draw back," saith the Lord, 
" my soul shall have no pleasure in him ; " that is, I will utterly 
cast him off ; and, accordingly, the drawing back here spoken of 
is termed, in the verse immediately following, " drawing back to 
perdition." 

*' But the person supposed to draw back not the same with him that is said to 
live by faith." 

I answer: (1) Who is it then ? Can any man draw back from 
faith who never came to it ? But, 



THE PERSEVERANCE OF THE SAINTS. 



247 



(2) Had the text been fairly translated, there had been no pre- 
tense for this objection. For the original runs thus : O diKaiog 
etc mg-e(i)g ^rjaerar icai eav VTTog-eiXrjraL. If o SiKaLog^ " the just man 
that lives by faith'' (so the expression necessarily implies, there 
being no other nominative of the verb) " draws back, my soul 
shall have no pleasure in him." 

" But the apostle adds : ' We are not of them who draw back 
unto perdition.' " And what will you infer from thence ? This 
is so far from contradicting what has been observed before that 
it manifestly confirms it. It is a farther proof that there are those 
" who draw back unto perdition," although the apostle was not 
of that number. Therefore, those who live by faith may yet fall 
from God, and perish everlastingly. 

26. *' But does not God say to every one that lives by faith, ' I will never leave 
thee nor forsake thee ?' " 

The whole sentence runs thus : "Let your conversation be 
without covetousness, and be content with such things as ye have ; 
for he hath said, I will never leave thee nor forsake thee." True ; 
provided "your conversation be without covetousness," and ye 
"be content with such things as ye have." Then you may 
" boldly say. The Lord is my helper, and I will not fear what man 
shall do unto me." 

Do you not see (1) that this promise, as here recited, relates 
wholly to temporal things ? (2) That, even thus taken, it is not 
absolute, but conditional ? And (3) that the condition is expressly 
mentioned in the very same sentence ? 

VIII. 27. Those who are sanctified by the blood of the cove- 
nant may so fall from God as to perish everlastingly. 

For thus again saith the apostle : " If we sin willfully, after we have received the 
knowledge of the truth, there remaineth no more sacrifice for sin ; but a certain 
fearful looking for of judgment and fiery indignation, which shall devour the adver- 
saries. He that despised Moses's law died without mercy under two or three wit- 
nesses. Of how much sorer punishment shall he be thought worthy, who hath 
trodden under foot the Son of God, and hath counted the blood of the covenant, 
wherewith he was sanctified, an unholy thing ! " (Heb. x. 26-29.) 

It is undeniably plain (1) that the person mentioned here was 
once sanctified by the blood of the covenant ; (2) That he after- 
ward, by known, willful sin, trod under foot the Son of God ; and 
(3) That he hereby incurred a sorer punishment than death, 
namely, death everlasting. 

Therefore, those who are sanctified by the blood of the cove- 
nant may yet so fall as to perish everlastingly. 



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LIVING THOUGHTS OF JOHN WESLEY. 



28. " What ! Can the blood of Christ burn in hell ? Or can the purchase of the 
blood of Christ go thither ? " 

I answer: (1) The blood of Christ cannot burn in hell, no more 
than it can be spilled on the earth. The heavens must contain 
both his flesh and blood until the restitution of all things. But, 

(2) If the oracles of God are true, one who was purchased by 
the blood of Christ may go thither. For he that was sanctified 
by the blood of Christ was purchased by the blood of Christ. But 
one who was sanctified by the blood of Christ may, nevertheless, 
go to hell ; may fall under that fiery indignation which shall for- 
ever devour the adversaries. 

29. " Can a child of God then go to hell ? Or can a man be a child of God 
to-day, and a child of the devil to-morrow ? If God is our Father once, is he not 
our Father always ? " 

I answer: (1) A child of God, that is, a true believer (for he that 
believeth is born of God), while he continues a true believer, can- 
not go to hell. But (2) if a believer make shipwreck of the faith, 
he is no longer a child of God. And then he may go to hell ; 
yea, and certainly will if he continues in unbelief. (3) If a 
believer may make shipwreck of a faith, then a man that believes 
now may be an unbeliever some time hence ; yea, very possibly, 
to-morrow ; but, if so, he who is a child of God to-day may be a 
child of the devil to-morrow. For (4) God is the Father of them 
that believe, so long as they believe. But the devil is the father 
of them that believe not, whether they did once believe or no. 

30. The sum of all is this : If the Scriptures are true, those who 
are holy or righteous in the judgment of God himself ; those who 
are endued with the faith that purifies the heart, that produces 
a good conscience ; those who are grafted into the good olive- 
tree, the spiritual, invisible Church ; those who are branches of 
the true vine, of whom Christ says, " I am the vine, ye are the 
branches;" those who so effectually know Christ as by that 
knowledge to have escaped the pollutions of the worfd ; those 
who see the light of the glory of God in the face of J esus Christ, 
and who have been made partakers of the Holy Ghost, of the wit- 
ness and of the fruits of the Spirit ; those who live by faith in 
the Son of God ; those who are sanctified by the blood of the 
covenant, may nevertheless so fall from God as to perish ever- 
lastingly. 

Therefore* let him that standeth take heed lest he fall. 



CHRISTIAN PERFECTION, 



249 



CHRISTIAN PERFECTION. 

(AS TAUGHT BY MR. WESLEY FROM THE YEAR 1725 TO THE YEAR 1777.)* 

1. What I purpose in the following papers is, to give a plain 
and distinct account of the steps by which I was led, during a 
course of many years, to embrace the doctrine of Christian per- 
fection. This I owe to the serious part of mankind, those who 
desire to know all "the truth as it is in Jesus." And these only 
are concerned in questions of this kind. To these I would nakedly 
declare the thing as it is, endeavoring all along to show, from 
one period to another, both what I thought and why I thought so. 

2. In the year 1725, being in the twenty-third year of my age, 
I met with Bishop Taylor's Rule and Exercises of Holy Living 
and Dying. In reading several parts of this book I was exceed- 
ingly affected ; that part in particular which relates to purity of 
intention. Instantly I resolved to dedicate all my life to God, 
all my thoughts and words and actions ; being thoroughly con- 
vinced there was no medium, but that every part of my life (not 
some only) must either be a sacrifice to God or myself — that is, 
in effect, to the devil. 

Can any serious person doubt of this, or find a medium between 
serving God and serving the devil ? 

3. In the year 1726 I met with Kempis's Christian'' s Pattern. 
The nature and extent of inward religion, the religion of the 
heart, now appeared to me in a stronger light than ever it had 
done before. I saw that giving even all my life to God (suppos- 
ing it possible to do this and go no farther) would profit me 
nothing unless I gave my heart, yea, all my heart, to him. 

I saw that " simplicity of intention and purity of affection," one 
design in all we speak or do, and one desire ruling all our tempers, 
are indeed the " wings of the soul," without which she can never 
ascend to the mount of God. 

4. A year or two after Mr. Law's Christian Perfection and 
Serious Call were put into my hands. These convinced me more 
than ever of the absolute impossibility of being half a Christian ; 
and I determined, through His grace (the absolute necessity of 



* It Is not to be understood that Mr. Wesley's sentiments concerning Christian Perfection 
were In any measure changed after the year 1777. This tract underwent several revisions 
and enlargements during his life-time ; and in every successive edition the date of the most 
recent revision was specified. The last revision appears to have been made In the year 1777 ; 
and since that period this date has been generally continued on the title-page of the several 
editions of the pamphlet.— Editor. 



250 



LIVING THOUGHTS OF JOHN WESLEY. 



which I was deeply sensible of), to be all devoted to God, to give 
him all my soul, my body, and my substance. 

Will any considerate man say that this is carrying matters too 
far, or that any thing less is due to Him who has given himself 
for us than to give him ourselves, all we have, and all we are ? 

First Statement of the Doctrine. 

5. In the year 1729 I began not only to read but to study the 
Bible as the one, the only standard of truth, and the only model 
of pure religion. Hence I saw in a clearer and clearer light the 
indispensable necessity of having " the mind which was in Christ," 
and of " walking as Christ also walked ; " even of having not 
some part only, but all the mind which was in him ; and of walk- 
ing as he walked, not only in many or in most respects, but in all 
things. And this was the light wherein at this time I generally 
considered religion as a uniform following of Christ, an entire 
inward and outward conformity to our Master. Nor was I afraid 
of any thing more than of bending this rule to the experience of 
myself or of other men ; of allowing myself in any the least dis- 
conformity to our grand Exemplar. 

6. On January 1, 1733, I preached before the 4iniversity, in St. 
Mary's Church, on " The Circumcision of the Heart," an account 
of which I gave in these words : " It is that habitual disposition 
of soul which, in the sacred writings, is termed holiness, and 
which directly implies the being cleansed from sin, *from all 
filthiness both of flesh and spirit ; ' and, by consequence, the being 
endued with those virtues which were in Christ Jesus ; the being 
so * renewed in the image of our mind ' as to be * perfect as our 
Father in heaven is perfect.' " (Works, Vol. i, p. 148.) 

In the same sermon I observed : " ' Love is the fulfilling of the law, the end of the 
commandment.' It is not only ' the first and great ' command, but all the com. 
mandments in one. ' Whatsoever things are just, whatsoever things are pure, if 
there be any virtue, if there be any praise,' they are all comprised in this one word, 
love. In this is perfection and glory and happiness ; the royal law of heaven and 
earth is this, ' Thou shalt love the Lord thy God with all thy heart, and with all thy 
soul, and with all thy mind, and with all thy strength.' The one perfect good shall 
be your one ultimate end. One thing shall ye desire for its own sake — the fruition of 
Him who is all in all. One happiness shall ye propose to your souls, even a union 
with him that made them, the having * fellowship with the Father and the Son,' the 
being ' joined to the Lord in one spirit.' One design ye are to pursue to the end of 
time — the enjoyment of God in time and in eternity. Desire other things, so far as 
they tend to this ; love the creature, as it leads to the Creator. But in every step 
you take be this the glorious point that terminates your view. Let every affection 
and thought and word and action be subordinate to this, Whatever ye desire or 



CHRISTIAN perfection: 



2S1 



fear, whatever ye seek or shun, whatever ye think, speak, or do, be it in order to 
your happiness in God, the sole end, as well as source, of your being." {Ibid.^ pp. 
150, 151.) 

I concluded in these words : " Here is the sum of the perfect law, the circumcision 
of the heart. Let the spirit return to God that gave it, with the whole train of its 
affections. Other sacrifices from us he would not, but the living sacrifice of the 
heart hath he chosen. Let it be continually offered up to God through Christ in 
flames of holy love. And let no creature be suffered to share with him, for he is a 
jealous God. His throne will he not divide with another ; he will reign without a 
rival. Be no design, no desire admitted there, but what has him for its ultimate 
object. This is the way wherein those children of God once walked who being dead 
still speak to us : ' Desire not to live, but to praise his name ; let all your thoughts, 
words, and works tend to his glory.' ' Let your soul be filled with so entire a love 
to him that you may love nothing but for his sake.' ' Have a pure intention of 
heart, a steadfast regard to his glory in all your actions.' ' For then, and not till 
then, is that mind in us which was also in Christ Jesus, when in every motion of 
our heart, in every word of oar tongue, in every work of our hands we pursue 
nothing but in relation to him, and in subordination to his pleasure ; ' when we, too, 
neither think, nor speak, nor act to fulfill ' our own will, but the will of him that 
sent us ; ' when, ' whether we eat or drink, or whatsoever we do,' we do it all to the 
'glory of God.' " {Ibid., p. 153.) 

It may be observed this sermon was composed the first of all 
my writings which have been published. This was the view of 
religion I then had, which even then I scrupled not to term per- 
fection. This is the view I have of it now, without any material 
addition or diminution. And what is there here which any man 
of understanding who believes the Bible can object to ? What 
can he deny, without flatly contradicting the Scripture? What 
retrench, without taking from the word of God ? 

7. In the same sentiment did my brother and I remain (with all 
those young gentlemen in derision termed Methodists) till we 
embarked for America, in the latter end of 1735. It was the next 
year, while I was at Savannah, that I wrote the following lines : 

' Is there a thing beneath the sun, 

That strives with thee my heart to share ? 
Ah ! tear it thence, and reign alone. 
The Lord of every motion tliere ! 

Ill the beginning of the year 1738, as I was returning from 
thence, the cry of my heart was, 

0 grant that nothing in my soul 

May dwell, but thy pure love alone ! 
0 may thy love possess my whole. 

My joy, my treasure, and my crown ! 
Strange fires far from my heart remove; 
My every act, word, thought, be love 1 



252 



LIVIXG THOUGHTS OF JOHN WESLEY. 



I never heard that any one objected to this. And, indeed, who 
can object ? Is not this the language, not only of every believer, 
but of every one that is truly awakened ? But what have I wrote 
to this day which is either stronger or plainer? 

8. In August following I had a long conversation with Arviel 
Gradin, in Germany. After he had given me an account of his 
experience I desired him to give me, in writing, a definition of 
"the full assurance of faith," which he did in the following words: 

Requies in saivguine Christi ; Jirina fiducia in Deiim, ei per mast o de gratia divind ; 
tranquillitas mentis summa, atque serenitas el pax, ; cum abseniid omnis desiderii 
carnalis, et cessatione peccatorum etiani internorum. 

" Repose in the blood of Christ ; a firm confidence in God, and persuasion of his 
favor ; the highest tranquillity, serenity, and peace of mind, with a deliverance from 
every fleshly desire, and a cessation of all, even inward sins." 

This was the first account I ever heard from any living man of 
what I had before learned myself from the oracles of God, and 
had been praying for (with the little company of my friends) 
and expecting for several years. 

The Volume of Hymns. 

9. In 1739 my brother and I published a volume of Hymns 
and Sacred Poems. In many of these we declared our senti- 
ments strongly and explicitly. Thus : 

Turn the full stream of nature's tide ; 

Let all our actions tend 
To Thee, their source ; thy love the guide, 

Thy glory be the end. 

Earth then a scale to heaven shall be ; 

Sense shall point out the road ; 
The creatures all shall lead to thee, 

And all we taste be God. 

Again: 

Lord, arm me with thy Spirit's might, 

Since I am call'd by thy great name : 
In thee my wand'ring thoughts unite, 

Of all my works be thou the aim : 
Thy love attend me all my days, 

And my sole business be thy praise. 

Again : 

Eager for thee I ask and pant. 

So strong the principle divine, 
Carries me out with sweet constraint, 

Till all my hallow'd soul be thine ; 
Plunged in the Godhead's deepest sea, 
And lost in thine immensity I 



CHRISTIAN PERFECTION. 



253 



Once more: 

Heavenly Adam, life divine, 
Change my nature into thine ; 
Move and spread throughout my soul, 
Actuate and fill the whole. 

It would be easy to cite many more passages to the same effect, 
but these are sufficient to show beyond contradiction what our 
sentiments then were. 

The First Teact. 

10. The first tract I ever wrote expressly on this subject was 
published in the latter end of this year. That none might be 
prejudiced before they read it, I give it the indifferent title of 
The Character of a Methodist. In this I described a perfect 
Christian, placing in the front, " Not as though I had already 
attained." Part of it I subjoin without any alteration. 

" A Methodist is one who loves the Lord his God with all his heart, with all his soul, 
with all his mind, and with all his strength. God is the joy of his heart and the 
desire of his soul, which is continually crying, ' Whom have I in heaven but thee ? 
and there is none upon earth whom I desire besides thee.' My God and my all ! 
' Thou art the strength of my heart, and my portion forever.' He is therefore happy 
in God ; yea, always happy, as having in him a well of Avater springing up unto ever- 
lasting life, and overflowing his soul with peace and joy. Perfect love having now 
cast out fear, he rejoices evermore. Yea, his joy is full, and all his bones cry out, 
* Blessed be the God and Father of our Lord Jesus Christ, who, according to his 
abundant mercy, hath begotten me again unto a living hope of an inheritance incor- 
ruptible and undefiled, reserved in heaven for me.' 

" And he who hath this hope, thus full of immortality, in every thing giveth thanks, 
as knowing this (whatsoever it is) is the will of God in Christ Jesus concerning him. 
From him, therefore, he cheerfully receives all, saying, ' Good is the will of the 
Lord ; ' and whether he giveth or taketh away, equally blessing the name of the 
Lord. Whether in ease or pain, whether in sickness or health, whether in life or 
death, he giveth thanks from the ground of the heart to him who orders it for good ; 
into whose hands he hath wholly committed his body and soul, ' as into the hands of 
a faithful Creator.' He is, therefore, anxiously 'careful for nothing,' as having 'cast 
all his care on him that careth for him ; ' and ' in all things ' resting on him, after 
' making ' his ' request known to him with thanksgiving.' 

" For, indeed, he ' prays without ceasing ; ' at all times the language of his heart 
is this, 'Unto thee is my mouth, though without a voice; and my silence speaketh 
unto thee.' His heart is lifted up to God at all times and in all places. In this he 
is never hindered, much less interrupted, by any person or thing. In retirement or 
company, in leisure, business, or conversation, his heart is ever with the Lord. 
Whether he lie down or rise up, ' God is in all his thoughts;' he walks with God 
continually ; having the loving eye of his soul fixed on him, and every-whcre ' see- 
ing him that is invisible.' 

" And, loving God, he 'loves his neighbor as himself ; ' he loves every man as his 
own soul. He loves his enemies ; yea, and the enemies of God. And if it be not 



254 



LIVING THOUGHTS OF JOHN WESLEY. 



in his power to ' do good to them that hate ' him, yet he ceases not to ' pray for 
them,' though they spurn his love and still despitefully use him, and persecute him.' 

" For he is * pure in heart.' Love has purified his heart from envy, malice, wrath, 
and every unkind temper. It has cleansed him from pride, whereof * only cometh 
contention;' and he hath now 'put on bowels of mercies, kindness, humbleness of 
mind, meekness, long-suffering.' And, indeed, all possible ground for contention on 
his part is cut off. For none can take from him what he desires, seeing he ' loves 
not the world, nor any of the things of the world ; ' but * all his desire is unto God, 
and to the remembrance of his name.' 

*' Agreeable to this his one desire is the one design of his life, namely, ' to 
do not his own will, but the will of him that sent him.' His one intention at all 
times and in all places is not to please himself, but him whom his soul loveth. He 
hath a single eye, and because his ' eye is single, his whole body is full of light. The 
whole is light, as when the bright shining of a candle doth enlighten the house.' 
God reigns alone ; all that is in the soul is ' holiness to the Lord.' There is not a 
motion in his heart but is according to his will. Every thought that arises points 
to him, and is in ' obedience to the law of Christ.' 

"And the tree is known by its fruits. For, as he loves God, so he 'keeps his 
commandments ; ' not only some or most of them, but all, from the least to the 
greatest. He is not content to ' keep the whole law and offend in one point,' but has 
in all points ' a conscience void of offense toward God and toward man.' What- 
ever God has forbidden, he avoids ; whatever God has enjoined, he does. ' He runs 
the way of God's commandments,' now he hath set his heart at liberty. It is his 
glory and joy so to do ; it is bis daily crown of rejoicing ' to do the will of God on 
earth as it is done in heaven.' 

" All the commandments of God he accordingly keeps, and that with all his might ; 
for his obedience is in proportion to his love, the source from whence it flows. And, 
therefore, loving God with all his heart, he serves him with all his strength ; he con- 
tinually presents his soul and ' body a living sacrifice, holy, acceptable to God ; ' 
entirely and without reserve devoting himself, all he has, all he is, to his glory. All 
the talents he has he constantly employs according to his Master's will ; every power 
and faculty of his soul, every member of his body. 

" By consequence, ' whatsoever he doeth, it is all to the glory of God.' In all his 
employments of every kind he not only aims at this, which is implied in having a 
single eye, but actually attains it ; his business and his refreshments, as well as his 
prayers, all serve to this great end. Whether he ' sit in the house or walk by the 
way,' whether he lie down or rise up, he is promoting, in all he speaks or does, the 
one business of his life. Whether he put on his apparel, or labor, or eat and drink, 
or divert himself from too wasting labor, it all tends to advance the glory of God 
by peace and good-will among men. His one invariable rule is this : ' Whatsoever 
ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to 
God, even the Father, through him.' 

" Nor do the customs of the world at all hinder his ' running the race which is set 
before him,' He cannot, therefore, ' lay up treasures upon earth,' no more than he 
can take fire into his bosom. He cannot speak evil of his neighbor any more than 
he can lie either for God or man. He cannot utter an unkind word of any one, for 
love keeps the door of his lips. He cannot ' speak idle words ; no corrupt conver- 
sation' ever 'comes out of his mouth;' as is all that is not 'good to the use of 
edifying,' nor fit to 'minister grace to the hearers.' But 'whatsoever things 
are pure, whatsoever things are lovely, whatsoever things are ' justly ' of good 



CHRISTIAN PERFECTION. 



255 



report,' he thinks, speaks, and acts, ' adorning the doctrine of God our Saviour in 
all things.' " 

These are the very words wherein I largely declared for the 
first time my sentiments of Christian perfection. And is it not 
easy to see, (1) That this is the very point at which I aimed all 
along from the year 1725 ; and more determinately from the year 
1730, when I began to be homo u?iius libri, " a man of one book," 
regarding none, comparatively, but the Bible ? Is it not easy to 
see, (2) That this is the very same doctrine which I believe and 
teach at this day ; not adding one point, either to that inward or 
outward holiness which I maintained eight-and-thirty years ago? 
And it is the same which, by the grace of God, I have continued 
to teach from that time till now, as will appear to every impartial 
person from the extracts subjoined below. 

11. I do not know that any writer has made any objection 
against that tract to this day; and for some time I did not find 
much opposition upon the head; at least, not from serious persons. 
But after a time a cry arose, and, what a little surprised me, 
among religious men, who affirmed, not that I stated perfection 
wrong, but that "there is no perfection on earth; " nay, and fell 
vehemently on my brother and me for affirming the contrary. 
We scarce expected so rough an attack from these, especially as 
we were clear on justification by faith, and careful to asci-ibe the 
whole of salvation to the mere grace of God. But what most 
surprised us was that we were said to " dishonor Christ " by 
asserting that he "saveth to the uttermost;" by maintaining he 
will reign in our hearts alone and subdue all things to himself. 

The First Sermon. 

12. I think it was in the latter end of the year 1740 that I had 
a conversation with Dr. Gibson, then Bishop of London, at White- 
hall. He asked me what I meant by perfection. I told him with- 
out any disguise or reserve. When I ceased speaking he said: 
" Mr. Wesley, if this be all you mean, publish it to all the world. 
If any one then can confute what you say, he may have free 
leave." I answered: "My lord, I will;" and accordingly wrote 
and published the sermon on Christian perfection. 

In this I endeavored to show, (1) In what sense Christians are 
not: (2) In what sense they are, perfect: 

" (1) In what sense they are not. They are not perfect in knowledge. They are 
not free from ignorance, no, nor from mistake. We are no more to expect any liv- 
ing man to be infallible, than to be omniscient. They are not free from infirmities, 



256 



LIVING THOUGHTS OF JOHN WESLEY. 



such as weakness or slowness of understanding, irregular quickness or heaviness of 
imagination. Such in another kind are impropriety of language, ungracefulness of 
pronunciation ; to which one might add a thousand nameless defects, either in con- 
versation or behavior. From such infirmities as these none are perfectly freed till 
their spirits return to God ; neither can we expect till then to be wholly freed from 
temptation, for ' the servant is not above his master.' But neither in this sense is 
there any absolute perfection on earth. There is no perfection of degrees, none 
which does not admit of a continual increase. 

" (2) In what sense, then, are they perfect ? Observe, we are not now speaking 
of babes in Christ, but adult Christians. But even babes in Christ are so far per- 
fect as not to commit sin. This St. John affirms expressly, and it cannot be dis- 
proved by the examples of the Old Testament. For what if the holiest of the 
ancient Jews did sometimes commit sin ? We cannot infer from hence that ' all 
Christians do and must commit sin as long as they live.' 

" But does not the Scripture say, ' A just man sinneth seven times a day ? ' It 
does not. Indeed, it says, 'A just man falleth seven times.' But this is quite an- 
other thing ; for, first, the words a day are not in the text. Secondly, here is no 
mention of falling into sin at all. What is here mentioned is falling into temporal 
affliction. 

" But elsewhere Solomon says, ' There is no man that sinneth not.' Doubtless 
thus it was in the days of Solomon ; yea, and from Solomon to Christ there was 
then no man that sinned not. But whatever was the case of those under the law, 
we may safely affirm with St. John that, since the Gospel was given, ' he that is 
born of God sinneth not.' 

" The privileges of Christians are in no wise to be measured by what the Old 
Testament records concerning those who were under the Jewish dispensation ; seeing 
the fullness of time is now come, the Holy Ghost is now given, the great salvation 
of God is now brought to men by the revelation of Jesus Christ. The kingdom of 
heaven is now set up on earth, concerning which the Spirit of God declared of old 
time (so far is David from being the pattern or standard of Christian perfection), 
' He that is feeble among them at that day shall be as David ; and the house of 
David shall be as the angel of the Lord before them ' (Zech. xii, 8). 

" But the apostles themselves committed sin ; Peter by dissembling, Paul by his 
sharp contention with Barnabas. Suppose they did, will you argue thus : ' If two 
of the apostles once committed sin, then all other Christians, in all ages, do and 
must commit sin as long as they live ? ' Nay, God forbid we should thus speak. No 
necessity of sin was laid upon them ; the grace of God was surely sufficient for 
them. And it is sufficient for us at this day. 

" But St. James says, ' In many things we offend all.' True ; but who are the 
persons here spoken of ? Why, those many masters or teachers whom God had not 
sent ; not the apostle himself, nor any real Christian. That in the word we, used by 
a figure of speech, common in all other as well as the inspired writings, the apostle 
could not possibly include himself or any other true believer, appears, first, from 
the ninth verse : ' Therewith bless we God, and therewith curse we men.' Surely 
not we apostles ! not we believers ! Secondly, from the words preceding the text : 
* My brethren, be not many masters,' or teachers, ' knowing that we shall receive 
the greater condemnation. For in many things we offend all.' We ! Who? Not 
the apostles nor true believers, but they who were to ' receive the greater condemna- 
tion,' because of those many offenses. Nay, thirdly, the verse itself proves that 
' we offend all ' cannot be spoken either of all meu or all Christiana. For in it ini* 



CHRISTIAN PERFECTION. 



257 



mediately follows the mention of a man who ' offends not,' as the we first mentioned 
did ; from whom, therefore, he is professedly contradistinguished and pronounced 
a ' perfect man.' 

" But St. John himself says, ' If we say that we have no sin, we deceive our- 
selves ; ' and, ' If we say we have not sinned, we make him a Har, and his word is 
not in us.' 

" I answer : (1) The tenth verse fixes the sense of the eighth : * If we say we have 
no sin,' in the former, being explained by, ' If we say we have not sinned,' in the 
latter verse. (2) The point under consideration is not whether we have or have 
not sinned heretofore ; and neither of these verses asserts that we do sin or com- 
mit sin now. (3) The ninth verse explains both the eighth and tenth : ' If we con- 
fess our sins, he is faithful and just to forgive us our sins, and to cleanse us from 
all unrighteousness.' As if he had said, ' I have before affirmed, the blood of Christ 
cleanseth from all sin.' And no man can say, ' I need it not ; I have no sin to be 
cleansed from.' ' If we say we have no sin,' that ' we have not sinned, we deceive 
ourselves,' and make God a liar ; but ' if we confess our sins, he is faithful and just,' 
not only ' to forgive us our sins,' but also ' to cleanse us from all unrighteous- 
ness,' that we may ' go and sin no more.' In conformity, therefore, both to the 
doctrine of St. John and the whole tenor of the New Testament, we fix this con- 
clusion : A Christian is so far perfect as not to commit sin. 

" This is the glorious privilege of every Christian, yea, though he be but a babe 
in Christ. But it is only of grown Christians it can be affirmed they are in such a 
sense perfect, as, secondly, to be freed from evil thoughts and evil tempers. First, 
from evil or sinful thoughts. Indeed, whence should they spring ? ' Out of the 
heart of man,' if at all, ' proceed evil thoughts.' If, therefore, the heart be no 
longer evil, then evil thoughts no longer proceed out of it ; for ' a good tree cannot 
bring forth evil fruit.' 

" And as they are freed from evil thoughts, so likewise from evil tempers. Every 
one of these can say with St. Paul, ' I am crucified with Christ : nevertheless I live ; 
yet not I, but Christ liveth in me ; ' words that manifestly describe a deliverance 
from inward as well as from outward sin. This is expressed both negatively, 'I 
live not,' my evil nature, the body of sin, is destroyed ; and positively, ' Christ liveth 
in me,' and therefore all that is holy and just and good. Indeed, both these, 
* Christ liveth in me ' and * I live not,' are inseparably connected. For what com- 
munion hath light with darkness, or Christ with Belial ? 

" He, therefore, who liveth in these Christians hath ' purified their hearts by faith ; 
insomuch that every one that has Christ in him, ' the hope of glory, purifieth him- 
self even as he is pure.' He is purified from pride, for Christ was lowly in heart ; 
he is pure from desire and self-will, for Christ desired only to do the will of his 
Father ; and he is pure from anger, in the common sense of the word, for Christ 
was meek and gentle. I say in the common sense of the word^ for he is angry at 
sin, while he is grieved for the sinner. He feels a displacency at every offense 
against God, but only tender compassion to the offender. 

" Thus doth Jesus save his people from their sins ; not only from outward sins, 
but from the sins of their hearts. ' True,' say some ; ' but not till death, not in this 
world.' Nay, St. John says, 'Herein is our love made perfect, that we may have 
boldness in the day of judgment : because as he is, so are we in this world.' The 
apostle here, beyond all contradiction, speaks of himself and other living Christians, 
of whom he flatly affirms that, not only at or after death, but ' in this world,' they 
are ' as their Master.' 
17 



258 



LIVING THOUGHTS OF JOHN WESLEY. 



" Exactly agreeable to this are his words in the first chapter : ' God is light, and in. 
him is no darkness at all. If we walk in the light, as he is in the light, we have 
fellowship one with another, and the blood of Jesus Christ his Son cleanseth us 
from all sin.' And again : ' If we confess our sins, he is faithful and just to for- 
give us our sins, and to cleanse us from all unrighteousness.' Now, it is evident 
the apostle here speaks of a deliverance wrought in this world ; for he saith not, 
The blood of Christ will cleanse (at the hour of death, or in the day of judgment), 
but it ' cleanseth,' at the time present, us living Christians ' from all sin.' And it is 
equally evident that if any sin remain we are not cleansed from all sin. If an^ 
unrighteousness remain in the soul, it is not cleansed from all unrighteousness. 
Neither let any say that this relates to justification only, or the cleansing us from 
the guilt of sin : First, because this is confounding together what the apostle clearly 
distinguishes, who mentions, first, ' to forgive us our sins,' and then, to ' cleanse us- 
from all unrighteousness.' Secondly, because this is asserting justification by 
works in the strongest sense possible ; it is making all inward as well as all out- 
ward holiness necessarily previous to justification. For if the cleansing here spoken 
of is no other than the cleansing us from the guilt of sin, then we are not cleansed 
from guilt — that is, not justified, unless on condition of walking 'in the light, as he 
is in the light.' It remains, then, that Christians are saved in this world from all 
sin, from all unrighteousness ; that they are now in such a sense perfect, as not to 
commit sin, and to be freed from evil thoughts and evil tempers." 

It could not be but that a discourse of this kind, which directly 
contradicted the favorite opinion of many who were esteemed 
by others, and possibly esteemed themselves, some of the best of 
Christians (whereas, if these things were so they were not Chris- 
tians at all), should give no small offense. Many answers or 
animadversions, therefore, were expected; but I was agreeably 
disappointed. I do not know that any appeared, so I went quietly 
on my way. 

The Second Volume op Hymns. 

13. Not long after, I think in the spring, 1741, we published a^ 
second volume of hymns. As the doctrine was still much misun- 
derstood, and consequently misrepresented, I judged it needful ta 
explain yet farther upon the head, which w£ts done in the preface 
to it, as follows : 

" This great gift of God, the salvation of our souls, is no other than the image of 
God fresh stamped on our hearts. It is a ' renewal of believers in the spirit of their 
minds, after the hkeness of him that created them.' God hath now laid ' the ax 
unto the root of the tree, purifying their hearts by faith,' and 'cleansing all 
the thoughts of their hearts by the inspiration of his Holy Spirit.' Having this 
hope, that they shall see God as he is, they ' purify themselves even as he is pure,' 
and are ' holy, as he that hath called them is holy, in all manner of conversation.' 
Not that they have already attained all that they shall attain, either are already ia 
this sense perfect. But they daily ' go on from strength to strength ; beholding * 



CHRISTIAN PERFECTION. 



259 



now, * as In a glass, the glory of the Lord, they are changed into the same image, 
from glory to glory, by the Spirit of the Lord.' 

" And ' where the Spirit of the Lord is, there is liberty ; ' such liberty ' from the 
law of sin and death ' as the children of this world will not believe, though a man 
declare it unto them. ' The Son hath made them free ' who are thus ' born of God,' 
from that great root of sin and bitterness, pride. They feel that all their ' sufficiency 
is of God,' that it is he alone who ' is in all their thoughts,' and ' worketh in them both 
to will and to do of his good pleasure.' They feel that ' it is not they ' that ' speak, 
but the Spirit of ' their ' Father who speaketh ' in them, and that whatsoever is done 
by their hands, ' the Father who is in them, he doeth the works.' So that God is to 
them all in all, and they are nothing in his sight. They are freed from self-will, as 
desiring nothing but the holy and perfect will of God ; not supplies in want, not 
ease in pain,* nor life, or ifleath, or any creature ; but continually crying in their 
inmost soul, ' Father, thy will be done.' They are freed from evil thoughts, so that 
they cannot enter into them, no, not for a moment. Aforetime, when an evil thought 
came in they looked up, and it vanished away. But now it does not come in, there 
being no room for this in a soul which is full of God. They are free from wander- 
ings in prayer. Whensoever they pour out their hearts in a more immediate man- 
ner before God, they have no thought of any thing past f or absent or to come, but 
of God alone. In times past they had wandering thoughts darted in, which yet 
fled away like smoke ; but now that smoke does not rise at all. They have no fear 
or doubt, either as to their state in general, or as to any particular action. % The 
' unction from the Holy One ' teacheth them every hour what they shall do, and what 
they shall speak ; § nor, therefore, have they any need to reason concerning it. || They 
are in one sense freed from temptations ; for though numberless temptations fly about 
them, yet they trouble them not.^ At all times their souls are even and calm, their 
hearts are steadfast and unmovable. Their peace, flowing as a river, ' passeth all 
understanding,' and they ' rejoice with joy unspeakable and full of glory.' For 
they ' are sealed by the Spirit unto the day of redemption,' having the witness in 
themselves that ' there is laid up for ' them a ' crown of righteousness, which the 
Lord will give ' them ' in that day.' ** 

" Not that every one is a child of the devil till he is thus renewed in love ; on the 
contrary, whoever has ' a sure confidence in God that, through the merits of Christ, 
his sins are forgiven,' he is a child of God, and, if he abide in him, an heir of all 
the promises. Neither ought he in any wise to cast away his confidence, or to deny 
the faith he has received, because it is weak, or because it is ' tried with fire, so that 
his soul is ' in heaviness through manifold temptations.' 

"Neither dare we affirm, as some have done, that all this salvation is given at 
once. There is, indeed, an instantaneous as well as a gradual work of God in his 
children ; and there wants not, we know, a cloud of witnesses who have received 
in one moment either a clear sense of the forgiveness of their sins or the abiding 
witness of the Holy Spirit. But we do not know a single instance, in any place, of 
a person's receiving in one and the same moment remission of sins, the abiding 
witness of the Spirit, and a new, clean heart. 

* This is too strong. Our Lord himself desired ease in pain. He asked for It, only with 
resignation : "Not as I will," I desire, "but as thou wilt." 
+ This Is far too strong. See the sermon on " Wandering Thoughts." 
% Frequently this is the case ; but only for a time. 
' § For a time it may be so ; but not always. 
II Sometimes they have no need ; at other times they have, 
i Sometimes they do not ; at other times they do, and that grievously. 
** Not all who are saved from sin ; many of them have not attained it yet. 



260 



LIVING THOUGHTS OF JOHN WESLEY. 



'* Indeed, how God may work, we cannot tell ; but the general manner wherein he 
does work is this : those who once trusted in themselves that they were righteous, 
that they were rich, and increased in goods, and had need of nothing, are, by the 
Spirit of God applying his word, convinced that they are poor and naked. All the 
things that they have done are brought to their remembrance and set in array before 
them, so that they see the wrath of God hanging over their heads, and feel that they 
deserve the damnation of hell. In their trouble they cry unto the Lord, and he 
shows them that he hath taken away their sins, and opens the kingdom of heaven in 
their hearts, 'righteousness, and peace, and joy in the Holy Ghost.' Sorrow and 
pain are fled away, and ' sin has no more dominion over ' them. Knowing they are 
justified freely through faith in his blood, they ' have peace with God through Jesus 
Christ ; ' they ' rejoice in hope of the glory of God,' and ' the love of God is shed 
abroad in their hearts.' 

" In this peace they remain for days or weeks or months, and commonly sup- 
pose they shall not know war any more; till some of their old enemies, their 
bosom sins, or the sin which did most easily beset them (perhaps anger or desire), 
assault them again, and thrust sore at them, that they may fall. Then arises fear 
that they shall not endure to the end ; and often doubt, whether God has not 
forgotten them, or whether they did not deceive themselves in thinking their sins 
were forgiven. Under these clouds, especially if they reason with the devil, they 
go mourning all the day long. But it is seldom long before their Lord answers for 
himself, sending them the Holy Ghost to comfort them, to bear witness continually 
with their spirits that they are the children of God. Then they are indeed meek 
and gentle and teachable, even as a little child. And now first do they see the 
ground of their heart, * which God before would not disclose unto them, lest the 
soul should fail before him, and the spirit which he had made. Now they see all 
the hidden abominations there, the depths of pride, self-will, and hell ; yet having 
the witness in themselves, ' Thou art an heir of God, a joint heir with Christ, even 
in the midst of this fiery trial ; ' which continually heightens both the strong sense 
they then have of their inability to help themselves, and the inexpressible hunger 
they feel after a full renewal in his image, in ' righteousness and true holiness.' 
Then God is mindful of the desire of them that fear him, and gives them a single 
eye and a pure heart ; he stamps upon them his own image and superscription ; 
he createth them anew in Christ Jesus ; he cometh unto them with his Son and 
blessed Spirit, and, fixing his abode in their souls, bringeth them into the ' rest 
which remaineth for the people of God.' " 

Here I cannot but remark, (I) That this is the strongest account 
we ever gave of Christian perfection ; indeed, too strong in more 
than one particular, as is observed in the notes annexed. (2) That 
there is nothing vrhich we have since advanced upon the subject, 
either in verse or prose, which is not either directly or indirectly 
contained in this preface. So that whether our present doctrine 
be right or wrong, it is, however, the same which we taught from 
the beginning. 

14. I need not give additional proofs of this by multiplying 

*Is it not astonishing that, while this book is extant, which was published four-and- 
tweniy years apfo, any one should face me down that this is a new doctrine, and what 
I never taught before ?— [This note was flrst published iu the year 1765.— Editok.] 



CHRISTIAN PERFECTION. 



261 



quotations from the volume itself. It may suffice to cite part 
of one hymn only, the last in that volume : 



Lord, I believe a rest remains, 

To all thy people known ; 
A rest where pure enjoyment reigns, 

And thou art loved alone ; 

A rest where all our soul's desire 

Is fixed on things above ; 
Where doubt and pain and fear expire, 

Cast out by perfect love. 

From every evil motion freed 
(The Son hath made us free). 

On all the powers of hell we tread. 
In glorious liberty. 

Safe in the way of life, above 
Death, earth, and hell we rise ; 

We find, when perfected in love. 
Our long-sought paradise. 

0, that I now the rest might know. 
Believe and enter in ! 



Now, Saviour, now the power bestow, 
And let me cease from sin ! 

Remove this hardness from my heart. 

This unbelief remove : 
To me the rest of faith impart, 

The sabbath of thy love. 

Come, 0 my Saviour, come away ! 

Into ray soul descend ! 
No longer from thy creature stay, 

My author and my end. 

The bliss thou hast for me prepared. 

No longer be delay' d : 
Come, my exceeding great reward, 

For whom I first was made. 

Come, Father, Son, and Holy Ghost, 

And seal me thine abode ! 
Let all I am in thee be lost : 

Let all be lost in God ! 



Can any thing be more clear than, (1) That here also is as full 
and high a salvation as we have ever spoken of ? (2) That this 
is spoken of as receivable by mere faith, and as hindered only by 
unbelief ? (3) That this faith, and consequently the salvation 
which it brings, is spoken of as given in an instant ? (4) That it 
is supposed that instant may be now? that we need not stay 
another moment ? that " now," the very " now is the accepted 
time ? now is the day of " this full " salvation ? " And, lastly, 
that, if any speak otherwise, he is the person that brings new 
doctrine among us ? 



The Third Volume of Hymns. 

15. About a year after, namely, in the year 1742, we published 
another volume of hymns. The dispute being now at the height, 
we spoke upon the head more largely than ever before. Accord- 
ingly, abundance of the hymns in this volume treat expressly on 
this subject. And so does the preface, which, as it is short, it may 
not be amiss to insert entire: 

"(1) Perhaps the 'general prejudice against Christian perfection may chiefly 
arise from a misapprehension of the nature of it. We willingly allow, and con- 
tinually declare, there is no such perfection in this life as implies either a dispeusa- 



262 



LIVING THOUGHTS OF JOHN WESLEY. 



tion from doing good, and attending all the ordinances of God, a freedom from 
ignorance, mistake, temptation, and a thousand infirmities necessarily connected 
with flesh and blood. 

*' (2) First. We not only allow, but earnestly contend, that there is no perfection 
in this life which implies any dispensation from attending all the ordinances of God, 
or from doing good unto all men while we have time, though ' especially unto the 
household of faith.' We believe that not only the babes in Christ, who have 
newly found redemption in his blood, but those also who are ' grown up into per- 
fect men,' are indispensably obliged, as often as they have opportunity, ' to eat 
bread and drink wine in remembrance of him,' and to ' search the Scriptures ; ' by 
fasting, as well as temperance, to ' keep their bodies under, and bring them into 
subjection ; ' and, above all, to pour out their souls in prayer, both secretly and in 
the great congregation. 

" (3) We secondly believe that there is no such perfection in this life as implies 
an entire deUverance, either from ignorance or mistake in things not essential to 
salvation, or from manifold temptations, or from numberless infirmities, wherewith 
the corruptible body more or less presses down the soul. We cannot find any 
ground in Scripture to suppose that any inhabitant of a house of clay is wholly ex- 
empt either from bodily infirmities or from ignorance of many things ; or to imagine 
any is incapable of mistake or falling into divers temptations. 

" (4) But whom then do you mean by ' one that is perfect ? ' We mean one in 
whom is ' the mind which was in Christ,' and who so ' walketh as Christ also 
walked ; ' a man ' that hath clean hands and a pure heart,' or that is ' cleansed from 
all filthiness of flesh and spirit ; ' one in whom is ' no occasion of stumbling,' and 
who, accordingly, 'does not commit sin.' To declare this a little more particularly : 
We understand by that scriptural expression, ' a perfect man,' one in whom God 
hath fulfilled his faithful word, ' From all your filthiness and from all your idols I 
will cleanse you : I will also save you from all your uncleannesses.' We understand 
hereby one whom God hath ' sanctified throughout in body, soul, and spirit ; ' one 
who ' walketh in the light as he is in the light, in whom is no darkness at all ; the 
blood of Jesus Christ his Son having cleansed him from all sin.' 

" (5) This man can now testify to all mankind, ' I am crucified with Christ : 
nevertheless I live; yet not I, but Christ in me.' He is 'holy as God who called' 
him ' is holy,' both in heart and ' in all manner of conversation.' He ' loveth the 
Lord his God with all his heart,' and serveth him ' with all his strength.' He 
'loveth his neighbor,' every man 'as himself;' yea, 'as Christ loveth us;' them, 
in particular, that ' despitef ully use him and persecute him, because they know not 
the Son, neither the Father.' Indeed, his soul is all love, filled with ' bowels of 
mercies, kindness, meekness, gentleness, long-suffering.' And his life agreeth 
thereto, full of ' the work of faith, the patience of hope, the labor of love.' 'And 
whatsoever ' he ' doeth either in word or deed,' he ' doeth it all in the name,' in the 
love and power, ' of the Lord Jesus.' In a word, he doeth ' the will of God on 
earth, as it is done in heaven.' 

" (6) This it is to be a perfect man, to be ' sanctified throughout ; ' even ' to have 
a heart so all-flaming with the love of God ' (to use Archbishop Usher's words) ' as 
continually to offer up every thought, word, and work as a spiritual sacrifice, ac- 
ceptable to God through Christ.' In every thought of our hearts, in every word of 
our tongues, in every work of our hands, to ' show forth his praise, who hath called 
us out of darkness into his marvelous light.' 0, that both we and all who seek the 
Lord Jesus in sincerity may thus ' be made perfect in one I ' " 



CHRISTIAN PERFECTION. 



263 



This is the doctrine which we preached from the beginning, 
.and which we preach at this day. Indeed, by viewing it in every 
point of light, and comparing it again and again with the word 
of God on the one hand, and the experience of the children of 
God on the other, we saw further into the nature and properties 
of Christian perfection. But still there is no contrariety at all 
between our first and our last sentiments. Our first conception 
of it was, it is to have " the mind which was in Christ," and to 
" walk as he walked ; " to have all the mind that was in him, and 
always to walk as he walked ; in other words, to be inwardly and 
outwardly devoted to God ; all devoted in heart and life. And 
we have the same conception of it now, without either addition 
or diminution. 

16. The hymns concerning it in this volume are too numerous 
to transcribe. I shall only cite a part of three : 



Saviour from sin, I wait to prove 
That Jesus is thy healing name ; 

To lose when perfected in love, 
Whate'er I have, or can, or am ; 

I stay me on thy faithful word, 

" The servant shall be as his Lord." 

Answer that gracious end in me 

For which thy precious life was given ; 

Redeem from all iniquity, 

Restore, and make me meet for heaven. 

Unless thou purge my every stain. 

Thy suffering and my faith is vain. 



Didst thou not die, that I might live, 
No longer to myself but thee ? 

Might, body, soul, and spirit give 
To Him who gave himself for me ? 

Come, then, my Master and my God, 

Take the dear purchase of thy blood. 

Thy own peculiar servant claim. 

For thy own truth and mercy's sake ; 

Hallow in me thy glorious name ; 
Me for thine own this moment take ; 

And change and thoroughly purify ; 

Thine only may I live and die. 



€hose from the world, if now I stand, 
Adorn'd with righteousness divine ; 

If, brought into the promised land, 
I justly call the Saviour mine ; 

The sanctifying Spirit pour, 

To quench my thirst and wash me clean; 
Now, Saviour, let the gracious shower 

Descend, and make me pure from sin. 

Purge me from every sinful blot : 

My idols all be cast aside : 
Cleanse me from every evil thouglit, 

From all the filth of self and pride. 



The hatred of the carnal mind 
Out of my flesh at once remove : 

Give me a tender heart, resign'd. 
And pure, and full of faith and love. 

0, that I now, from sin releas'd. 

Thy word might to the utmost prove. 

Enter into thy promised rest ; 
The Canaan of thy perfect love ! 

Now let me gain perfection's height ! 

Now let me into nothing fall ; 
Be less than nothing in my sight, 

And feel that Christ is all in all. 



264 



LIVING THOUGHTS OF JOHN WESLEY. 



Lord, I believe thy work of grace 

Is perfect in the soul : 
His heart is pure who sees thy face, 

His spirit is made whole. 

Prom every sickness, by thy word, 

From every foul disease, 
Saved, and to perfect health restored, 

To perfect holiness : 

He walks in glorious liberty, 

To sin entirely dead : 
The Truth, the Son hath made him free. 

And he is free indeed. 

Throughout his soul thy glory shines. 

His soul is all renew'd, 
And deck'd in rierhteousness divine. 



Love is the bond of perfectness, 
And all their soul is love. 

0 joyful sound of gospel grace ! 

Christ shall in me appear ; 
I, even I, shall see his face, 

I shall be holy here ! 

He visits now the house of clay. 

He shakes his future home ; 
0, wouldst thou. Lord, on this glad day, 

Into thy temple come ! 

Come, 0 my God, thyself reveal, 

Fill all this mighty void ; 
Thou only canst my spirit fill : 

Come, 0 my God, my God ! 



And clothed and fill'd with God. ^^1^"' ^"^^1^ ^^'^^ 

Large as infinity ! 

This is the rest, the life, the peace. Give, give me all my soul requires, 

Which all thy people prove ; All, all that is in thee ! 

The Conference Conversations. 

IV. On Monday, June 25, 1744, our first Conference began; six 
clergymen and all our preachers being present. The next morn- 
ing we seriously considered the doctrine of sanctification, or per- 
fection. The questions asked concerning it, and the substance of 
the answers given, were as follows: 

" Question. "What is it to be sanctified ? 

"Answer. To be renewed in the image of God, *in righteousness and true 
holiness.' 

" Q. What is implied in being a perfect Christian ? 

" A. The loving God with all our heart, and mind, and soul (Deut. vi, 5). 
" Q. Does this imply that all inward sin is taken away ? 

" A. Undoubtedly ; or how can we be said to be ' saved from all our unclean- 
nesses ? ' (Ezek. xxxvi, 29.) 

Our second Conference began August 1, l'74o. The next morn- 
ing we spoke of sanctification, as follows : 
*' Question. When does inward sanctification begin ? 

" Answer. In the moment a man is justified. (Yet sin remains in him, yea, the seed 
of all sin, till he is sanctified throughout.) From that time a believer gradually dies 
to sin, and grows in grace. 

" Q. Is this ordinarily given till a little before death ? 

" A. It is not to those who expect it no sooner. 

*' Q. But may we expect it sooner ? 

"A. Why not? For, although we grant, (1) That the generality cf believers, 
"whom we have hitherto known, were not so sanctified till near death ; (2) that fe^ 
of those to whom St. Paul wrote his epistles were so at that time ; nor, (3) he him- 



CHRISTIAN PERFECTION. 



265 



self at the time of writing his former epistles ; yet all this does not prove that we 
may not be so to-day. 

" Q. In what manner should we preach sanctification ? 

" A. Scarce at all to those who are not pressing forward ; to those who are always 
by way of promise ; always drawing, rather than driving." 

Our third Conference began Tuesday, May 26, 1746. 

In this we carefully read over the minutes of the two preced- 
ing Conferences, to observe whether any thing contained therein 
might be intrenched or altered on more mature consideration. 
But we did not see cause to alter in any respect what we had 
agreed upon before. 

Our fourth Conference began on Tuesday, June 16, 1747. As 
several persons were present who did not believe the doctrine of 
perfection, we agreed to examine it from the foundation. 

In order to this it was asked, 

" How much is allowed by our brethren who differ from us with regard to entire 
sanctification ? 

" Answer. They grant, (1) That every one must be entirely sanctified in the article 
of death. (2) That till then a believer daily grows in grace, comes nearer and nearer 
to perfection. (3) That we ought to be continually pressing after it, and to exhort 
all others so to do. 

*' Q. What do we allow them ? 

"A. We grant, (1) That many of those who have died in the faith, yea, the 
greater part of those we have known, were not perfected in love till a little before 
their death. (2) That the term sanctified is continually applied by St. Paul to all. 
that were justified. (3) That by this term alone he rarely, if ever, means, 'saved 
from all sin.' (4) That, consequently, it is not proper to use it in that sense, with- 
out adding the word loholly^ entirely^ or the like. (5) That the inspired writers 
almost continually speak of or to those who were justified, but very rarely of or to 
those who were wholly sanctified.* (6) That, consequently, it behooves us to speak 
almost continually of the state of justification ; but more rarely,f ' at least in full 
and explicit terms, concerning entire sanctification.' 

" Q. What then is the point where we divide ? 

" A. It is this : Should we expect to be saved from all sin before the article 
of death ? 

" Q. Is there any clear Scripture promise of this — that God will save us from all 
sin? 

"A. There is : * He shall redeem Israel from all his sins ' (Psalm cxxx, 8). 

" This is more largely expressed in the prophecy of Ezekiel : ' Then will I sprinkle 
clean water upon you, and ye shall be clean : from all your filthiness, and from all 
your idols, will I cleanse you : I will also save you from all your uncleannesses ' 
(xxxvi, 25, 29). No promise can be more clear. And to this the apostle plainly 
refers in that exhortation : ' Having these promises, let us cleanse ourselves from 
all filthiness of flesh and spirit, perfecting holiness in the fear of God ' (2 Cor. vii, 1). 

* That is, unto those alone, exclusive of others ; but they speak to them, jointly with, 
others, almost continually. 

+ More rarely, I allow ; but yet in some places very frequently, strongly and explicitly. 



;266 



LIVING THOUGHTS OF JOHN WESLEY. 



Equally clear and express is that ancient promise : ' The Lord thy God will circum- 
cise thy heart, and the heart of thy seed, to love the Lord thy God with all thy 
heart, and with all thy soul ' (Deut. xxx, 6). 

" Q. But does any assertion answerable to this occur in the New Testament ? 

" A. There does, and that laid down in the plainest terms. So 1 John iii, 8 : ' For 
■this purpose the Son of God was manifested, that he might destroy the works of the 
devil; ' the works of the devil, without any limitation or restriction; but all sin is 
-the work of the devil. Parallel to which is the assertion of St. Paul : ' Christ loved 
the church, and gave himself for it ; that he might present it to himself a glorious 
church, not having spot or wrinkle, or any such thing ; but that it might be holy and 
without blemish ' (Eph. v, 25, 27). 

" And to the same effect is his assertion in the eighth chapter of Romans, verses 
3, 4 : ' God sent his Son, that the righteousness of the law might be fulfilled in us, 
■who walk not after the flesh, but after the Spirit.' 

" Q. Does the New Testament afford any farther ground for expecting to be saved 
from all sin ? 

*' A. Undoubtedly it does ; both in those prayers and commands, which are equiv- 
alent to the strongest assertions. 
" Q. What prayers do you mean ? 

" A. Prayers for entire sanctification ; which, were there no such thing, would be 
-mere mockery of God. Such in particular are : (1) ' Deliver us from evil.' Now, 
when this is done, when we are delivered from all evil, there can be no sin remain- 
ing. (2) ' Neither pray I for these alone, but for them also who shall believe on me 
through their word ; that they all may be one ; as thou, Father, art in me, and I in 
thee, that they also may be one in us : I in them, and thou in me, that they may be 
made perfect in one ' (John xvii, 20-23). (3) ' I bow my knees unto the God and 
Father of our Lord Jesus Christ, that he would grant you, that ye, being rooted and 
grounded in love, may be able to comprehend with all saints what is the breadth, 
and length, and depth, and height ; and to know the love of Christ, which passeth 
knowledge, that ye may be filled with all the fullness of God ' (Eph. iii, 14, etc.). 
(4) ' The very God of peace sanctify you wholly ; and I pray God your whole spirit, 
soul, and body may be preserved blameless unto the coming of our Lord Jesus 
Christ ' (1 Thess. v, 23). 

" Q. What command is there to the same effect ? 

" A. (1) ' Be ye perfect, as your Father which is in heaven is perfect ' (Matt, v, 48). 
(2) ' Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and 
with all thy mind ' (Matt, xxii, 3*7). But if the love of God fill all the heart, there 
can be no sin theijfin. 

*' Q. But how does it appear that this is to be done before the article of 
death ? 

" A. (1) From the very nature of a command, which is not given to the dead, but 
to the living. Therefore, ' Thou shalt love God with all thy heart,' cannot mean, 
Thou shalt do this when thou diest, but, while thou livest. 

" (2) From express texts of Scripture : (i) ' The grace of God that bringeth salva- 
tion hath appeared to all men, teaching us that, having renounced ungodliness and 
worldly lusts, we should live soberly, righteously, and godly in this present world ; 
looking for the glorious appearing of our Lord Jesus Christ, who gave himself for 
us, tliat he might redeem us from all iniquity, and purify unto himself a peculiar 
7)eople, zealous of good works ' (Titus ii, 11-14). (ii) ' He hath raised up a horn of 
salvation for us, to perform the mercy promised to our fathers ; the oath which he 



CHRISTIAN PERFECTION. 



267 



rsware to our father Abraham, that he would grant unto us, that we, being delivered 
out of the hands of our enemies, should serve him without fear, in holiness and 
righteousness before him, all the days of our life ' (Luke i, 69, etc.). 

" Q. Is there any example in Scripture of persons who had attained to this ? 

" A. Yes ; St. John, and all those of whom he says, ' Herein is our love made per- 
fect, that we may have boldness in the day of judgment : because as he is, so are we 
in this world' (1 John iv, 

" Q. Can you show one such example now ? Where is he that is thus perfect ? 

"A. To some that make this inquiry, one might answer. If I knew one here, I 
would not tell you ; for you do not inquire out of love. You are like Herod ; you 
■only seek the young child to slay it. 

" But more directly we answer, There are many reasons why there should be 
few, if any, indisputable examples. What inconveniences would this bring on 
the person himself, set as a mark for all to shoot at ! And how unprofitable 
would it be to gainsayers ! ' For if they hear not Moses and the prophets,' Christ 
and his apostles, ' neither would they be persuaded though one rose from the dead ? ' 

*' Q. Are we not apt to have a secret distaste to any who say they are saved from 
all sin ? 

" A. It is very possible we may, and that upon several grounds ; partly from a 
•concern for the good of souls, who may be hurt if these are not what they profess ; 
partly from a kind of implicit envy at those who speak of higher attainment than 
our own ; and partly from our natural slowness and unreadiness of heart to believe 
the works of God. 

" Q. Why may we not continue in the joy of faith till we are perfected in love ? 

" Why indeed ? since holy grief does not quench this joy ; since even while we 
are under the cross, while we deeply partake of the sufferings of Christ, we may 
rejoice with joy unspeakable." 

From these extracts it undeniably appears, not only what was 
mine and my brother's judgment, but what was the judgment of 
all the preachers in connection with us, in the years 1744, 1745, 
1746, and 1747. Nor do I remember that, in any one of these Con- 
ferences, we had one dissenting voice ; but whatever doubts any 
one had when we met, they were all removed before we parted. 

Charles Wesley's Hymns. 

18. In the year 1749 my brother printed two volumes of 
Hymns and Sdcred Poems. As I did not see these before they 
were published, there were some things in them which I did not 
approve of. But I quite approved of the main of the hymns on 
this head, a few verses of which are subjoined : 

Come, Lord, be manifested here. 

And all the devil's works destroy ; 
Now, without sin, in me appear, 

And fill with everlasting joy : 
Thy beatific face display ; 
Thy presence is the perfect day. 



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LIVING THOUGHTS OF JOHN WESLEY. 



Swift to my rescue come, SufPer'd no more to rove 

Thy own this moment seize ; O'er all the earth abroad, 

Gather my wand'ring spirit home, Arrest the pris'ner of thy love, 
And keep in perfect peace. And shut me up in God ! 

Thy pris'ners release, vouchsafe us thy peace ; 
And our sorrows and sins in a moment shall cease. 
That moment be now ! Our petition allow, 
Our present Redeemer and Comforter thou ! 



From this inbred sin deliver ; 
Let the yoke Now be broke ; 
Make me thine forever. 

Partner of thy perfect nature, 
Let me be Now in thee 

A new, sinless creature. 



Turn me, Lord, and turn me now. 
To thy yoke my spirit bow : 
Grant me now the pearl to find 
Of a meek and quiet mind. 

Calm, 0 calm my troubled breast ; 
Let me gain that second rest : 
From my works forever cease, 
Perfected in holiness. 



Come in this accepted hour, 

Bring thy heavenly kingdom in ! 

Fill us with the glorious power, 
Rooting out the seeds of sin. 



Come, thou dear Lamb, for sinners slain. 
Bring in the cleansing flood : 

Apply, to wash out every stain, 
Thine efficacious blood. 

0 let it sink into our soul 

Deep as the inbred sin : 
Make every wounded spirit whole. 

And every leper clean ! 



Pris'ners of hope arise. 
And see your Lord appear : 
Lo ! on the wings of love he flies, 
And brings redemption near. 

Redemption in his blood 
He calls you to receive : 
" Come unto me, the pard'ning God : 
Believe," he cries, " believe ! " 

Jesus, to thee we look. 
Till saved from sin's remains, 
Reject the inbred tyrant's yoke, 
And cast away his chains. 

Our nature shall no more 
O'er us dominion have : 
By faith we apprehend the power. 
Which shall forever save. 



Jesus, our life, in us appear. 
Who daily die thy death : 

Reveal thyself the finisher ; 
Thy quick'ning Spirit breathe ! 

Unfold the hidden mystery. 
The second gift impart ; 

Reveal thy glorious self in me, 
In every waiting heart. 



In Him we have peace, In him we have power ! 
Preserved by his grace throughout the dark hour. 
In all our temptations he keeps us, to prove 
His utmost salvation, his fullness of love. 

Pronounce the glad word, and bid us be free ! 
Ah, hast thou not. Lord, a blessing for me ? 
The peace thou hast given, this moment impart, 
And open thy heavens, 0 Love, in my heart ! 



CHRISTIAN PERFECTION. 



269 



A second edition of these hymns was published in the year 
1752, and that without any other alteration than that of a few 
literal mistakes. 

I have been the more large in these extracts because hence it 
appears, beyond all possibility of exception, that to this day both 
my brother and I maintained, (1) That the Christian perfection is 
that love of God and our neighbor which implies deliverance 
from all sin. (2) That this is received merely by faith. (3) That 
it is given instantaneously, in one moment. (4) That we are to 
expect it, not at death, but every moment ; that now is the 
accepted time, now is the day of this salvation. 

Thoughts on Christian Perfection. 

19. At the Conference in the year 1759, perceiving some 
danger that a diversity of sentiments should insensibly steal in 
among us, we again largely considered this doctrine ; and soon 
after I published Thoughts 07i Christian Perfection., prefaced 
with the following advertisement : 

" The following tract is by no means designed to gratify the curiosity of any man. 
It is not intended to prove the doctrine at large, in opposition to those who explode 
and ridicule it ; no, nor to answer the numerous objections against it, which may be 
raised even by serious men. All I intend here is simply to declare what are my 
sentiments on this head ; what Christian perfection does, according to my appre- 
hension, include, and what it does not ; and to add a few practical observations and 
directions relative to the subject. 

" As these thoughts were at first thrown together by way of question and answer, 
I let them continue in the same form. They are just the same that I have enter- 
tained for above twenty years. 

" Question. What is Christian perfection ? 

" Answer. The loving God with all our heart, mind, soul, and strength. This 
implies that no wrong temper, none contrary to love, remains in the soul ; and that 
all the thoughts, words, and actions are governed by pure love. 

" Q. Do you affirm that this perfection excludes all infirmities, ignorance, and 
mistake ? 

" A. I continually affirm quite the contrary ; and always have done so. 

" Q. But how can every thought, word, and work be governed by pure love, and 
the man be subject at the same time to ignorance and mistake ? 

" A. I see no contradiction here : ' A man may be filled with pure love, and still 
be liable to mistake.' Indeed, I do not expect to be freed from actual mistakes till 
this mortal puts on immortality. I believe this to be a natural consequence of the 
soul's dwelling in flesh and blood. For we cannot now think at all but by the 
mediation of those bodily organs which have suffered equally with the rest of our 
frame. And hence we cannot avoid sometimes thiliking wrong, till this corruptible 
shall have put on incorruption. 

*' But we may carry this thought farther yet. A mistake in judgment may 
possibly occasion a mistake in practice. For instance : Mr. De Renty's mistake 



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LIVING THOUGHTS OF JOHN WESLEY. 



touching the nature of mortification, arising from prejudice of education, occasioned' 
that practical mistake, his wearing an iron girdle. And a thousand such instances 
there may be, even in those who are in the highest state of grace. Yet, where every 
word and action springs from love, such a mistake is not properly a sin. However^ 
it cannot bear the rigor of God's justice, but needs the atoning blood. 

" Q. What was the judgment of all our brethren who met at Bristol in August, _ 
1'758, on this head? 

"A. It was expressed in these words: (1) Every one may mistake as long as he- 
lives. (2) A mistake in opinion may occasion a mistake in practice. (3) Every such 
mistake is a transgression of the perfect law. Therefore, (4) Every such mistake, 
were it not for the blood of atonement, would expose to eternal damnation. (5) It 
follows that the most perfect have continual need of the merits of Christ, even for 
their actual transgressions, and may say for themselves, as well as for their brethren, 
' Forgive us our trespasses.' 

" This easily accounts for what might otherwise seem to be utterly unaccountable, 
namely, that those who are not offended when we speak of the highest degree of 
love, yet will not hear of living without sin. The reason is, they know all men are 
liable to mistake, and that in practice as well as in judgment. But they do not 
know, or do not observe, that this is not sin if love is the sole principle of action. 

" Q. But still, if they live without sin, does not this exclude the necessity of a 
mediator ? At least, is it not plain that they stand no longer in need of Christ in his 
priestly office ? 

" A. Far from it. None feel their need of Christ like these ; none so entirely 
depend upon him. For Christ does not give life to the soul separate from but in 
and with himself. Hence his words are equally true of all men, in whatsoever state 
of grace they are : ' As the branch cannot bear fruit of itself, except it abide in the 
vine ; no more can ye, except ye abide in me : without ' (or separate from) 'me ye 
can do nothing.' 

" In every state we need Christ in the following respects : (1) Whatever grace we 
receive, it is a free gift from him. (2) We receive it as his purchase, merely in 
consideration of the price he paid. (3) We have this grace, not only from Christ, 
but in him. For our perfection is not like that of a tree, which flourishes by the 
sap derived from its own root, but, as was said before, like that of a branch which, 
united to the vine, bears fruit, but, severed from it, is dried up and withered. 
(4) All our blessings, temporal, spiritual, and eternal, depend on his intercession for- 
us, which is one branch of his priestly office, whereof therefore we have always equal 
need. (5) The best of men still need Christ in his priestly office to atone for their 
omissions, their shortcomings (as some not improperly speak), their mistakes in 
judgment and practice, and their defects of various kinds. For these are all devi- 
ations from the perfect law, and consequently need an atonement. Yet that they 
are not properly sins, we apprehend, may appear from the words of St. Paul, * He 
that loveth hath fulfilled the law : for love is the fulfilling of the law ' (Rom. xiii, 
10). Now, mistakes, and whatever infirmities necessarily flow from the corruptible 
state of the body are no way contrary to love; nor, therefore, in the Scripture 
sense, sin. 

To explain myself a little farther on this head: (1) Not only sin properly so 
called (that is, a voluntary trartsgression of a known law), but sin improperly so 
called (that is, an involuntary transgression of a divine law, known or unknown) 
needs the atoning blood. (2) I believe there is no such perfection in this life as. 
excludes these involuntary transgressions, which I apprehend to be naturally con- 



CHRISTIAN PERFECTION. 



271-' 



sequent on the ignorance and mistakes inseparable from mortality. (3) Therefore,. 
sinless perfection is a phrase I never use, lest I should seem to contradict myself. 
(4) I believe a person filjed with the love of God is still liable to these involuntary 
transgressions. (5) Such transgressions you may call sins, if you please ; I do not, 
for the reasons above mentioned. 

" Q. What advice would you give to those that do, and those that do not, call, 
them so ? 

" A. Let those that do not call them sins never think that themselves or any 
other persons are in such a state as that they can stand before infinite justice with- 
out a Mediator. This must argue either the deepest ignorance or the highest arro- 
gance and presumption. 

" Let those who do call them so beware how they confound these defects with, 
sins, properly so called. 

" But how will they avoid it ? How will these be distinguished from those, if they 
are all promiscuously called sins ? I am much afraid, if we should allow any sins- 
to be consistent with perfection, few would confine the idea to those defects con- 
cerning which only the assertion could be true. 

" Q. But how can a liableness to mistake consist with perfect love ? Is not a 
person who is perfected in love every moment under its influence ? And can any 
mistake flow from pure love ? 

*' A. I answer : (1) Many mistakes may consist with pure love. (2) Some may 
accidentally flow from it ; I mean love itself may incline us to mistake. The pure 
love of neighbor, springing from the love of God, thinketh no evil, believeth and 
hopeth all things. Now, this very temper, unsuspicious, ready to believe and hope the 
best of all men, may occasion our thinking some men better than they really are- 
Here then is a manifest mistake, accidentally flowing from pure love. 

" Q. How shall we avoid setting perfection too high or too low ? 

"A. By keeping to the Bible, and setting it just as high as the Scripture does. 
It is nothing higher and nothing lower than this — the pure love of God and man ; 
the loving God with all our heart and soul, and our neighbor as ourselves. It is 
love governing the heart and life, running through all our tempers, words, and 
actions. 

*' Q. Suppose one had attained to this, would you advise him to speak of it ? 

"A. At first, perhaps, he would scarce be able to refrain, the fire would be so- 
hot within him ; his desire to declare the loving-kindness of the Lord carrying him 
away like a torrent. But afterward he might ; and then it would be advisable not 
to speak of it to them that know not God (it is most likely it would only provoke 
them to contradict and blaspheme) ; nor to others, without some particular reason, 
without some good in view. And then he should have especial care to avoid all 
appearance of boasting; to speak with the deepest humility and reverence, giving all 
the glory to God. 

" Q. But would it not be better to be entirely silent, not to speak of it at all ? 

" A. By silence he might avoid many crosses, which will naturally and necessarily 
ensue if he simply declare, even among believers, what God has wrought in his soul. 
If, therefore, such an one were to confer with flesh and blood, he would be entirely 
silent. But this could not be done with a clear conscience ; for undoubtedly he 
ought to speak. Men do not light a candle to put it under a bushel ; much less 
does the all-wise God. He does not raise such a monument of his power and love 
and hide it from all mankind. Rather, he intends it as a general blessing to those 
who are simple of heart. He designs thereby not barely the happiness of that 



272 



LIVING THOUGHTS OF JOHN WESLEY. 



individual person, but the animating and encouraging others to follow after the 
same blessing. His will is ' that many shall see it ' and rejoice, ' and put their trust 
in the Lord.' Nor does any thing under heaven more quicken the desires of those 
who are justified than to converse with those whom they believe to have experienced 
a still higher salvation. This places that salvation full in their view, and increases 
their hunger and thirst after it ; an advantage which must have been entirely lost 
had the person so saved buried himself in silence. 

*' Q. But is there no way to prevent these crosses which usually fall on those 
who speak of being thus saved ? 

" A. It seems they cannot be prevented altogether, while so much of nature 
remains even in believers. But something might be done, if the preacher in every 
place would (1) talk freely with all who speak thus, and (2) labor to prevent the 
unjust or unkind treatment of those in favor of whom there is reasonable proof. 

" Q. "What is reasonable proof ? How may we certainly know one that is saved 
from all sin ? 

" A. We cannot infallibly know one that is thus saved (no, nor even one that is 
justified), unless it should please God to endow us with the miraculous discernment 
of spirits. But we apprehend these would be sufficient proofs to any reasonable 
man, and such as would leave little room to doubt either the truth or depth of the 
work : (1) If we had clear evidence of his exemplary behavior for some time before 
this supposed change. This would give us reason to believe he would not ' lie for 
God,' but speak neither more nor less than he felt. (2) If he gave a distinct 
account of the time and manner wherein the change was wrought, with sound speech 
which could not be reproved ; and (3) If it appeared that all his subsequent words 
and actions were holy and unblameable. 

" The short of the matter is this : (1) I have abundant reason to believe this per- 
son will not lie. (2) He testifies before God, ' I feel no sin, but all love ; I pray, 
rejoice, and give thanks without ceasing ; and I have as clear an inward witness 
that I am fully renewed as that I am justified.' Now, if I have nothing to oppose 
to this plain testimony, I ought in reason to believe it. 

" It avails nothing to object, ' but I know several things wherein he is quite mis- 
" taken.' For it has been allowed that all who are in the body are liable to mistake ; 
and that a mistake in judgment may sometimes occasion a mistake in practice ; 
though great care is to be taken that no ill use be made of this concession. For 
instance : Even one that is perfected in love may mistake with regard to another 
person, and may think him in a particular case to be more or less faulty than he 
really is. And hence he may speak to him with more or less severity than the truth 
requires. And in this sense (though that be not the primary meaning of St. James) 
' in many things we offend all.' This, therefore, is no proof at all that the person 
so speaking is not perfect. 

" Q. But is it not a proof if he is surprised or fluttered by a noise, a fall, or some 
sudden danger ? 

" A. It is not ; for one may start, tremble, change color, or be otherwise disordered 
in body while the soul is calmly stayed on God and remains in perfect peace. Nay, 
the mind itself may be deeply distressed, may be exceeding sorrowful, may be per- 
plexed and pressed down by heaviness and anguish, even to agony, while the heart 
cleaves to God by perfect love, and the will is wholly resigned to him. Was it not 
so with the Son of God himself ? Does any child of man endure the distress, the 
anguish, the agony which he sustained ? And yet he knew no sin. 

" Q. But can any one who has a pure heart prefer pleasing to unpleasing food 



CHRISTIAN PERFECTION. 



273 



or use any pleasure of sense which is not strictly necessary ? If so, how do they 
differ from others ? 

" A. The difference between these and others in taking pleasant food is : (1) They 
need none of these things to make them happy, for they have a spring of happiness 
within. They see and love God. Hence they rejoice evermore, and in every thing 
give thanks. (2) They may use them, but they do not seek them. (3) They use 
them sparingly, and not for the sake of the thing itself. This being premised, we 
answer directly — such an one may use pleasing food without the danger which altends 
those who are not saved from sin. He may prefer it to unpleasing, though equally 
wholesome, food as a means of increasing thankfulness, with a single eye to God, 
who giveth us all things richly to enjoy. On the same principle he may smell, too, 
a flower, or eat a bunch of grapes, or take any other pleasure which does not lessen 
but increase his delight in God. Therefore, neither can we say that one perfected 
in love would be incapable of marriage and of worldly business ; if he were called 
thereto, he would be more capable than ever, as being able to do all things without 
hurry or carefulness, without any distraction of spirit. 

" Q. But if two perfect Christians had children, how could they be born in sin, 
since there was none in the parents ? 

" A. It is a possible, but not a probable case ; I doubt whether it ever was or ever 
will be. But, waiving this, I answer, sin is entailed upon me, not by immediate 
generation, but by my first parent. ' In Adam all die ; by the disobedience of one 
: all men were made sinners ; ' all men, without exception, who were in his loins when 
he ate the forbidden fruit. 

*' We have a remarkable illustration of this in gardening ; grafts on a crab stock 
bear excellent fruit, but sow the kernels of this fruit, and what will be the event ? 
They produce as mere crabs as ever were eaten. 

" Q. But what does the perfect one do more than others, more than the common 
believers ? 

" A. Perhaps nothing ; so may the providence of God have hedged him in by out- 
ward circumstances. Perhaps not so much, though he desires and longs to spend 
and be spent for God ; at least, not externally. He neither speaks so many words 
nor does so many works. As neither did our Lord himself speak so many words, 
■or do so many, no, nor so great works as some of his apostles (John xiv. 12). 
But what then ? This is no proof that he has not more grace ; and by this God 
measures the outward work. Hear ye him : ' Verily, I say unto you, this poor 
widow has cast in more than them all.' Verily, this poor man, with his few broken 
words, hath spoken more than them all. Verily, this poor woman, that hath given 
a cup of cold water, hath done more than them all. 0, cease to ' judge according to 
appearance,' and learn to 'judge righteous judgment! ' 

" Q. But is not this a proof against him — I feel no power either in his words or 
prayer ? 

" A. It is not ; for perhaps that is your own fault. You are not likely to feel 
any power therein if any of these hinderances lie in the way : (1) Your own deadness 
of soul. The dead Pharisees felt no power even in His words, who ' spake as never 
man spake.' (2) The guilt of some unrepented sin lying upon the conscience. 
(3) Prejudice toward him of any kind. (4) Your not believing that state to be 
attainable wherein he professes to be. (5) Unreadiness to think or own he has 
attained it. (6) Overvaluing or idolizing him. (7) Overvaluing yourself and your 
own judgment. If any of these is the case, what wonder is it that you feel no power 
ia any thing he says ? But do not others feel it ? If they do, your argument falls 
18 



274 



LIVING THOUGHTS OF JOHN WESLEY. 



to the ground. And if they do not, do none of these hinderances he in their way too?' 
You must be certain of this before you can build any argument thereon, and eveni 
then your argument will prove no more than that grace and gifts do not always go 
together. 

" ' But he does not come up to my idea of a perfect Christian.' And perhaps no 
one ever did or ever will. For your idea may go beyond, or at least beside, the 
scriptural account. It may include more than the Bible includes therein, or, how- 
ever, something which that does not include. Scripture perfection is pure love 
filling the heart and governing all the words and actions. If your idea includes any 
thing more or any thing else, it is not scriptural ; and then no wonder that a script- 
urally perfect Christian does not come up to it. 

" I fear many stumble on this stumbling-block. They include as many ingredients 
as they please, not according to Scripture, but their own imagination, in their idea 
of one that is perfect, and then readily deny any one to be such who does not 
answer that imaginary idea. 

" The more care should we take to keep the simple scriptural account continually 
in our eye. Pure love reigning alone in the heart and life — this is the whole of 
scriptural perfection. 

" Q. When may a person judge himself to have attained this ? 

" A. When, after having been fully convinced of inbred sin by a far deeper and 
cleai-er conviction than that he experienced before justification, and after having 
experienced a gradual mortification of it, he experiences a total death to sin and an 
entire renewal in the love and image of God, so as to rejoice evermore, to pray with- 
out ceasing, and in every thing to give thanks. Not that ' to feel all love and no sin ' 
is a sufficient proof. Several have experienced this for a time before their souls 
were fully renewed. None, therefore, ought to believe that the work is done till , 
there is added the testimony of the Spirit, witnessing his entire sanctification as 
clearly as justification, 

" Q. But whence is it that some imagine they are thus sanctified, when in reality 
they are not ? 

"A, It is hence : they do not judge by all the preceding marks, but either by 
part of them, or by others that are ambiguous. But I know no instance of a per-- 
son attending to them all, and yet deceived in this manner. I believe there can be 
none in the world. If a man be deeply and fully convinced, after justification, of 
inbred sin ; if he then experience a gradual mortification of sin, and afterward an 
entire renewal in the image of God ; if to this change, immensely greater than that . 
wrought when he was justified, be added a clear, direct witness of the renewal, I 
judge it as impossible that this man should be deceived herein as that God should 
lie. And if one whom I know to be a man of veracity testify these things to me, I 
ought not, without some sufficient reason, to reject his testimony, 

" Q. Is this death to sin and renewal in love gradual or instantaneous ? 

" A. A man may be dying for some time, yet he does not, properly speaking, die 
till the instant the soul is separated from the body ; and in that instant he lives the 
life of eternity. In like manner he may be dying to sin for some time ; yet he is 
not dead to sin till sin is separated from his soul ; and in that instant he lives the 
full life of love. And as the change undergone when the body dies is of a dif- 
ferent kind and infinitely greater than any we had known before, yea, such as 
till then it is impossible to conceive, so the change wrought when the soul dies to • 
sin is of a different kind, and infinitely greater than any before, and than any 
can conceive till he experiences it. Yet he still grows in grace, in the knowledge • 



CHRISTIAN PERFECTIOK 



275 



of Christ, in the love and image of God ; and will do so, not only till death, but to 
all eternity. 

" Q. How are we to wait for this change ? 

" A. Not in careless indifference or indolent inactivity, but in vigorous, universal 
obedience, in a zealous keeping of all the commandments, in watchfulness and pain- 
fulness, in denying ourselves and taking up our cross daily, as well as in earnest 
prayer and fasting, and a close attendance on all the ordinances of God. And if any 
man dream of attaining it in any other way (yea, or of keeping it when it is attained, 
when he has received it even in the largest measure) he deceiveth his own soul. It 
is true we receive it by simple faith ; but God does not, will not, give that faith 
unless we seek it with all diligence, in the way which he hath ordained. 

"This consideration may satisfy those who inquire why so few have received 
the blessing. Inquire how many are seeking it in this way, and you have a 
sufficient answer. 

" Prayer especially is wanting. Who continues instant therein ? Who wrestles 
with God for this very thing ? So, ' ye have not, because ye ask not ; or because ye 
ask amiss,' namely, that you may be renewed before you die. Before you die ! 
Will that content you ? Nay, but ask that it may be done now ; to-day, while it is 
called to-day. Do not call this ' setting God a time.' Certainly, to-day is his time 
as well as to-morrow. Make haste, man, make haste ! Let 

Thy soul break out in strong desire 

The perfect bliss to prove ; 
Thy longing heart be all on fire 

To be dissolved in love ! 

" Q. But may we not continue in peace and joy till we are perfected in love ? 

" A. Certainly we may ; for the kingdom of God is not divided against itself ; 
therefore, let not believers be discouraged from 'rejoicing in the Lord always.' 
And yet we may be sensibly pained at the sinful nature that still remains in us. 
It is good for us to have a piercing sense of this, and a vehement desire to be 
delivered from it. But this should only incite us the more zealously to fly every 
moment to our strong Helper, the more earnestly to ' press forward to the mark, 
the prize of our high calling in Christ Jesus.' And when the sense of our sin most 
abounds, the sense of his love should much more abound. 

*' Q. How should we treat those who think they have attained ? 

" A. Examine them candidly, and exhort them to pray fervently, that God would 
show them all that is in their hearts. The most earnest exhortations to abound in 
every grace, and the strongest cautions to avoid all evil, are given throughout the 
New Testament to those who are in the highest state of grace. But this should be 
done with the utmost tenderness, and without any harshness, sternness, or sour- 
ness. We should carefully avoid the very appearance of anger, unkindness, or con- 
tempt. Leave it to Satan thus to tempt, and to his children to cry out, ' Let us 
examine him with despitefulness and torture, that we may know his meekness 
and prove his patience.' If they are faithful to the grace given, they are in no 
danger of perishing thereby ; no, not if they remain in that mistake till their spirit 
is returning to God. 

" Q. But what hurt can it do to deal harshly with them ? 

'* A. Either they are mistaken or they are not. If they are, it may destroy their 
souls. This is nothing impossible, no, nor improbable. It may so enrage or so dis- 
courage them that they will sink and rise no more. If they are not mistaken, it 



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LIVING THOUGHTS OF JOHN WESLEY. 



may grieve those whom God has not grieved, and do much hurt unto our own souls. 
For undoubtedly he that toueheth them toueheth, as it were, the apple of God's 
eye. If they are indeed full of his Spirit, to behave unkindly or contemptuously to 
them is doing no little despite to the Spirit of grace. Hereby, likewise, we feed 
and increase in ourselves evil surmising, and many wrong tempers. To instance 
only in one : What self-sufficiency is this, to set ourselves up for inquisitors-general, 
for peremptory judges in these deep things of God ? Are we qualified for the 
office ? Can we pronounce, in all cases, how far infirmity reaches ? what may and 
what may not be resolved into it ? what may in all circumstances and what may 
not consist with perfect love? Can Ave precisely determine how it will influence 
the look, the gesture, the tone of voice ? If we can, doubtless we are ' the men, 
and wisdom shall die with us.' 

" Q. But if they are displeased at our not beheving them, is not this a full proof 
against them ? 

" A. According as that displeasure is : if they are angry, it is a proof against 
them ; if they are grieved, it is not. They ought to be grieved if we disbeheve a 
real work of God, and thereby deprive ourselves of the advantage we might have 
received from it. And we may easily mistake this grief for anger, as the outward 
expressions of both are much alike. 

" Q. But is it not well to find out those who fancy they have attained when they 
have not ? 

" A. It is well to do it by mild, loving examination. But it is not well to triumph 
even over these. It is extremely wrong, if we find such an instance, to rejoice 
as if we had found great spoils. Ought we not rather to grieve, to be deeply 
concerned, to let our eyes run down with tears ? Here is one who seemed to be a 
living proof of God's power to save to the uttermost ; but, alas ! it is not as we 
hoped. He is weighed in the balance, and found wanting ! And is this matter 
of joy ? Ought we not to rejoice a thousand times more if we can find nothing but 
pure love ? 

" ' But he is deceived.' What then ? It is a harmless mistake while he feels 
nothing but love in his heart. It is a mistake which generally argues great grace, 
a high degree both of holiness and happiness. This should be a matter of real joy 
to all that are simple of heart ; not the mistake itself, but the height of grace 
which for a time occasions it. I rejoice that this soul is always happy in Christ, 
always full of prayer and thanksgiving. I rejoice that he feels no unholy temper, 
but the pure love of God continually. And I will rejoice if sin is suspended till it 
is totally destroyed. 

" Q. Is there no danger then in a man's being thus deceived ? 

" A. Not at the time that he feels no sin. There was danger before, and there 
will be again when he comes into fresh trials. But so long as he feels nothing but 
love animating all his thoughts and words and actions, he is in no danger ; he is 
not only happy, but safe, ' under the shadow of the Almighty ; ' and, for God's 
sake, let him continue in that love as long as he can. Meantime, you may do well 
to warn him of the danger that will be if his love grow cold and sin revive ; even 
the danger of casting away hope, and supposing that, because he hath not attained 
yet, therefore he never shall. 

" Q. But what if none have attained it yet ? What if all who think so are 
deceived ? 

" A. Convince me of this, and I will preach it no more. But understand me right : 
I do not build any doctrine on this or that person. This or any other man may be 



CHRISTIAN PERFECTION. 



277 



deceived, and I am not moved. But if there are none made perfect yet, God has 
not sent me to preach perfection. 

" Put a parallel case : For many years I have preached, ' There is a peace of God 
which passeth all understanding.' Convince me that this word has fallen to the 
ground ; that in all these years none have attained this peace ; that there is no living 
witness of it at this day, and I will preach it no more. 

*' ' 0, but several persons have died in that peace.' Perhaps so ; but I M^ant 
living witnesses. I cannot indeed be infallibly certain that this or that person is a 
witness ; but if I were certain there are none such, I must have done with this 
doctrine. 

*' ' You misunderstand me. I believe some who died in this love enjoyed it long 
before their death. But I was not certain that their former testimony was true till 
some hours before they died.' 

*' You had not an infallible certainty then ; and a reasonable certainty you might 
have had before ; such a certainty as might have quickened and comforted your own 
soul, and answered all other Christian purposes. Such a certainty as this any can- 
did person may have, suppose there be any living witness, by talking one hour with 
that person in the love and fear of God. 

" Q. But what does it signify, whether any have attained it or no, seeing so many 
Scriptures witness for it ? 

" A. If I were convinced that none of England had attained what has been so 
clearly and strongly preached by such a number of preachers, in so many places, 
and for so long a time, I should be clearly convinced that we had all mistaken the 
meaning of those Scriptures ; and therefore, for the time to come, I too must teach 
that ' sin will remain till death.' " 

Enthusiasm Breaking In. 

20. In the year 1762 there was a great increase of the work of 
God in London. Many who had hitherto cared for none of these 
things were deeply convinced of their lost estate ; many found 
redemption in the blood of Christ ; not a few backsliders were 
healed ; and a considerable number of persons believed that God 
had saved them from all sin. Easily foreseeing that Satan would 
be endeavoring to sow tares among the wheat, I took much pains 
to apprise them of the danger, particularly with regard to pride 
and enthusiasm. And while I stayed in town I had reason 
to hope they continued both humble and sober-minded. But 
almost as soon as I was gone enthusiasm broke in. Two or three 
began to take their own imaginations for impressions from God, 
and thence to suppose that they should never die ; and these, 
laboring to bring others into the same opinion, occasioned much 
noise and confusion. Soon after the same persons, with a few 
more, ran into other extravagances ; fancying they could not be 
tempted that they should feel no more pain, and that they 
had the gift of prophecy and of discerning of spirits. At my 
return to London, in autumn, some of them stood reproved ; but 



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others were got above instruction. Meantime, a flood of reproach 
came upon me almost from every quarter ; from themselves, be- 
cause I was checking them on all occasions ; and from others, 
because, they said, I did not check them. However, the hand of 
the Lord was not stayed, but more and more sinners were con- 
vinced ; while some were almost daily converted to God, and 
others enabled to love him with all their heart. 

21. About this time a friend at some distance from London 
wrote to me as follows : 

" Be not over alarmed that Satan sows tares among the wheat of Christ. It ever 
has been so, especially on any remarkable outpouring of his Spirit ; and ever will be 
so, till he is chained up for a thousand years. Till then he will always ape and en- 
deavor to counteract the work of the Spirit of Christ. 

" One melancholy effect of this has been that a world who is always asleep in the 
arms of the evil one has ridiculed every work of the Holy Spirit. 

" But what can real Christians do ? Why, if they would act worthy of them- 
selves, they should (1) pray that every deluded soul may be delivered ; (2) endeavor 
to reclaim them in the spirit of meekness ; and, lastly, take the utmost care, both 
by prayer and watchfulness, that the delusion of others may not lessen their zeal in 
seeking after that universal holiness of soul, body, and spirit, * without which no 
man shall see the Lord.' 

" Indeed, this complete new creature is mere madness to a mad world. But it is, 
notwithstanding, the will and wisdom of God. May we all seek after it ! 

" But some who maintain this doctrine in its full extent are too often guilty of 
limiting the Almighty. He dispenses his gifts just as he pleases ; therefore, it is 
neither wise nor modest to aflBrm that a person must be a believer for any 
length of time before he is capable of receiving a high degree of the Spirit of 
holiness. 

" God's usual method is one thing, but his sovereign pleasure is another. He 
has wise reasons both for hastening and retarding his work. Sometimes he 
comes suddenly and unexpected ; sometimes not till we have long looked for him. 

" Indeed, it has been my opinion for many years that one great cause why men 
make so little improvement in divine life is their own coldness, negligence, and un- 
belief. And yet I here speak of believers. 

" May the Spirit of Christ give us a right judgment in all things, and ' fill 
us with all the fullness of God ; ' that so we may be ' perfect and entire, want- 
ing nothing.' " 

22. About the same time five or six honest enthusiasts fore- 
told the world was to end on the 28tli of February. I immediatly 
withstood them by every possible means, both in public and 
private. I preached expressly upon the subject, both at West 
Street and Spitalfields. I warned the society again and again, 
and spoke severally to as many as I could ; and I saw the fruit 
of my labor. They made exceedingly few converts ; I believe 
scarce thirty in our whole society. Nevertheless, they made 



CHRISTIAN PERFECTION. 



279 



abundance of noise, gave huge occasion of offense to those who 
took care to improve to the uttermost every occasion against me, 
and greatly increased both the number and courage of those who 
-opposed Christian perfection. 

Queries Proposed. 

23. Some questions now published by one of these induced a 
plain man to write the following 

" Queries, humbly proposed to those who deny perfection to be attainable in 
this life. 

"(1) Has there not been a larger measure of the Holy Spirit given under the 
':Gospel than under the Jewish dispensation ? H not, in what sense was the Spirit 
not given before Christ was glorified ? (John vii, 39.) 

"(2) Was that 'glory which followed the sufferings of Christ' (1 Pet. i, 11) an 
external glory, or an internal, namely, the glory of holiness ? 

" (3) Has God anywhere in Scripture commanded us more than he has promised 
to us ? 

" (4) Are the promises of God respecting holiness to be fulfilled in this life, or 
■only in the next ? 

" (5) Is a Christian under any other laws than those which God promises to ' write 
an our hearts ?' (Jer. xxxi, 31, etc., and Heb. viii, 10.) 

" (6) In what sense is ' the righteousness of the law fulfilled in those who walk 
not after the flesh, but after the Spirit ? ' (Rom. viii, 4.) 

" (V) Is it impossible for any one in this life to ' love God with all his heart, and 
mind, and soul, and strength ? ' And is the Christian under any law which is not 
if ulfilled in this love ? 

" (8) Does the soul's going out of the body effect its purification from indwelling 
«in ? 

" (9) If so, is it not something else, not ' the blood of Christ, which cleanseth ' it 
^ from all sin ? ' 

" (10) If his blood cleanseth us from all sin, while the body and soul are united, 
is it not in this life ? 

"(11) If when that union ceaseth, is it not in the next ? And is not this too 
late ? 

"(12) If in the article of death, what situation is the soul in, when it is neither 
in the body nor out of it ? 

"(13) Has Christ anywhere taught us to pray for what he never designs to 
give ?. 

" (14) Has he not taught us to pray, ' Thy will be done on earth, as it is done in 
heaven ? ' And is it not done perfectly in heaven ? 

"(15) If so, has he not taught us to pray for perfection on earth? Does he not 
then design to give it ? 

"(16) Did not St. Paul pray according to the will of God, when he prayed that 
the Thessalonians might be ' sanctified wholly, and preserved ' (in this world, not 
the next, unless he was praying for. the dead) ' blameless in body, soul, and spirit, 
unto the coming of Jesus Christ ? ' 

"(17) Do you sincerely desire to be freed from indwelling sin in this life ? 

"(18) If you do, did not God give you that desire ? 



280 



LIVING THOUGHTS OF JOHN WESLEY. 



"(19) If so, did he not give it you to mock you, since it is impossible it should; 
ever be fulfilled ? 

" (20) If you have not sincerity enough even to desire it, are you not disputing- 
about matters too high for you ? 

"(21) Do you ever pray God to 'cleanse the thoughts of your heart, that' you. 
* may perfectly love him ? ' 

" (22) If you neither desire what you ask, nor believe it attainable, pray you not 
as a fool prayeth ? 

" God help thee to consider these questions calmly and impartially ! " 

A Witness of CheistiajST Perfection. 

24. In the latter end of this year God called to himself that 
burning and shining light, Jane Cooper. As she was both a 
living and a dying witness of Christian perfection, it will not be 
at all foreign to the subject to add a short account of her death, 
with one of her own letters, containing a plain and artless relation 
of the manner wherein it pleased God to work that great change- 
in her soul : 

May 2, 1761. 

"I believe while memory remains in me, gratitude will continue. From the 
time you preached on Gal. v, 5, I saw clearly the true state of my soul. That ser- 
mon described my heart, and what it wanted to be, namely, truly happy. You 
read Mr. M.'s letter, and it described the religion which I desired. From that 
time the prize appeared in view, and I was enabled to follow hard after it. I was 
kept watching unto prayer, sometimes in much distress, at other times in patient 
expectation of the blessing. For some days before you left London my soul was 
stayed on a promise I had applied to me in prayer : ' The Lord whom ye seek shall 
suddenly come to his temple.' I believed he would, and that he would sit there as a 
refiner's fire. The Tuesday after you went I thought I could not sleep unless he- 
fulfilled his word that night. I never knew as I did then the force of these words ; 
' Be still, and know that I am God.' I became nothing before him, and enjoyed 
perfect calmness in my soul. I knew not whether he had destroyed my sin ; but I 
desired to know, that I might praise him. Yet I soon found the return of unbelief, 
and groaned, being burdened. On Wednesday I went to London, and sought the- 
Lord without ceasing. I promised if he would save me from sin I would praise 
him. I could part with all things, so I might win Christ. But I found all these- 
pleas to be nothing worth ; and that if - he saved me, it must be freely, for his own 
name's sake. On Thursday I was so much tempted that I thought of destroying 
myself, or never conversing more with the people of God ; and yet I had no doubt 
of his pardoning love ; but, 

'Twas worse than death my God to love, 
And not my God alone. 

On Friday my distress was deepened. I endeavored to pray, and could not. I went 
to Mrs. D., who prayed for me, and told me it was the death of nature. I opened 
the Bible on ' The fearful and unbelieving shall have their part in the lake which 
burneth with fire and brimstone.' I could not bear it. I opened again, on Mark 
ivi, 6, 7 : 'Be not affrighted : ye seek Jesus of Nazareth. Go your way, tell his 



CHRISTIAX PERFECTION. 



281 



disciples he goeth before you into Galilee : there ye shall see him.' I was encour- 
aged, and enabled to pray, believing I should see Jesus at home. I returned that 
night, and found Mrs. G. She prayed for me ; and the predestinarian had no plea 
but, ' Lord, thou art no respecter of persons.' He proved he was not by blessing 
me. I was in a moment enabled to lay hold on Jesus Christ, and found salvation 
by simple faith. He assured me the Lord, the King, was in the midst of me, and 
that I should see evil no more. I now blessed Him who had visited and redeemed 
me, and was become my ' wisdom, righteousness, sanctification, and redemption.' 
I saw Jesus altogether lovely, and knew he was mine in all his offices. And,, 
glory be to him, he now reigns in my heart without a rival. I find no will but his. ' 
I feel no pride ; nor any affection but what is placed on him. I know it is by faith 
I stand ; and that watching unto prayer must be the guard of faith. I am happy 
in God this moment, and I believe for the next. I have often read the chapter you 
mention (1 Cor. xiii), and compared my heart and life with it. In so doing I feel 
my short-comings, and the need I have of the atoning blood. Yet I dare not say, I 
do not feel a measure of the love there described, though I am not all I shall be. 
I desire to be lost in that ' love which passeth knowledge.' I see the ' just shall 
live by faith ; ' and unto me, who am less than the least of all saints, is this grace 
given. If I were an archangel, I should veil my face before him, and let silence 
speak his praise ! " 

The following account was given by one who was an eye and 
ear witness of what she relates : 

" (1) In the beginning of November she seemed to have a foresight of what was 
coming upon her, and used frequently to sing these words : 

' When pain o'er this weak flesh prevails. 
With lamb-like patience arm my breast.' 

And when she sent to me, to let me know she was ill, she wrote in her note, ' I suffer 
the will of Jesus. All he sends is sweetened by his love, I am as happy as if I 
heard a voice say : * 

' For me my elder brethren stay, 

And angels beckon me away, 
And Jesus bids me come ! ' 

" (2) Upon my telling her, * I cannot choose life or death for you,' she said, ' I 
asked the Lord that, if it was his will, I might die first. And he told me you 
should survive me, and that you should close my eyes,' When we perceived it was 
the small-pox, I said to her, ' My dear, you will not be frighted if we tell you what 
is your distemper.' She said, ' I cannot be frighted at His will' 

" (3) The distemper was soon very heavy upon her ; but so much the more was 
her faith strengthened. Tuesday, November 16, she said to me, 'I have been 
worshiping before the throne in a glorious manner ; my soul was so let into God ! ' 
I said, * Did the Lord give you any particular promise ? ' ' No,' replied she ; ' it 
was all 

That sacred awe that dares not move. 
And all the silent heaven of love.' 

"(4) On Thursday, upon my asking, 'What have you to say to me?' she said, 
*Nay, nothing but what you know already: God is love.' I asked, ' Have you any 



'282 LIVING THOUGHTS OF JOHN WESLEY. 



particular promise ? ' She replied, ' I do not seem to want any ; I can live without. 
I shall die a lump of deformity, but shall meet you all glorious ; and, meantime, I 
shall still have fellowship with your spirit.' 

"(5) Mr. M. asked what she thought the most excellent way to walk in, and 
what were its chief hinderances. She answered : ' The greatest hinderance is gen- 
erally from the natural constitution. It was mine to be reserved, to be very quiet, 
to suffer much, and to say little. Some may think one way more excellent, and 
some another ; but the thing is to live in the will of God. For some months past, 
when I have been particularly devoted to this, I have felt such a guidance of his 
Spirit, and the unction which I have received from the Holy One has so taught me 
•of all things, that I needed not any man should teach me, save as this anointing 
teacheth.' 

" (6) On Friday morning she said, * I believe I shall die.' She then sat up in her 
bed and said, * Lord, I bless thee, that thou art ever with me, and all thou hast is 
mine. Thy love is greater than my weakness, greater than my helplessness, 
greater than my unworthiness. Lord, thou sayest to corruption, Thou art my 
sister ! And glory be to thee, 0 Jesus, thou art ray brother. Let me comprehend, 
with all saints, the length and breadth and depth and height of thy love ! Bless 
these ' (some that were present) ; ' let them be every moment exercised in all things 
as thou wouldest have them to be.' ^ 

" (7) Some hours after it seemed as if the agonies of death were just coming 
upon her ; but her face was full of smiles of triumph, and she clapped her hands 
for joy. Mrs. C. said, * My dear, you are more than conqueror through the blood 
of the Lamb.' She answered, * Yes, 0 yes, sweet Jesus ! 0 death, where is thy 
sting ? ' She then lay as in a doze for some time. Afterward, she strove to 
speak, but could not ; however, she testified her love by shaking hands with all in 
the room. 

" (8) Mr. "W. then came. She said, * Sir, I did not know that I should live to 
see you. But I am glad the Lord has given me this opportunity, and likewise 
power to speak to you. I love you. You have always preached the strictest doc- 
trine ; and I loved to follow it. Do so still, whoever is pleased or displeased.' He 
asked, ' Do you now believe you are saved from sin ? ' She said, ' Yes ; I have 
had no doubt of it for many ^months. That I ever had was because I did not 
abide in the faith. I now feel I have kept the faith ; and perfect love casteth out 
all fear. As to you, the Lord promised me your latter works should exceed your 
former, though I do not live to see it. I have been a great enthusiast, as they 
term it, these six months ; but never lived so near the heart of Christ in my life. 
You, sir, desire to comfort the hearts of hundreds by following that sirapUcity your 
soul loves.' 

" (9) To one who had received the love of God under her prayer she said, ' I feel 
I have not followed a cunningly devised fable ; for I am as happy as I can live. 
Do you press on, and stop not short of the mark.' To Miss M — s she said, ' Love 
Christ ; he loves you. I believe I shall see you at the right hand of God. But as 
one star differs from another star in glory, so shall it be in the resurrection. I 
charge you, in the presence of God, meet me in that day all glorious within. Avoid 
all conformity to the world. You are robbed of many of your privileges. I know 
I shall be found blameless. Do you labor to be found of him in. peace, loithout 
spot.'' 

"(10) Saturday morning she prayed nearly as follows: 'I know, my Lord, ray 
life is prolonged only to do thy will. And though I should never eat or drink 



CHRISTIAN PERFECTION. 283 

jnore ' (she had not swallowed any thing for near eight and twenty hours), ' thy will 
be done. I am willing to be kept so a twelve-month : Man liveth not hy bread 
alone. I praise thee that there is not a shadow of complaining in our streets. In 
that sense we know not what sickness means. Indeed, Lord, neither life nor 
deaths nor things present nor things to come^ no, nor any creature, shall separate us 
from thy love one moment. Bless these, that there may be no lack in their souls. 
I believe there shall not. I pray in faith.' 

" On Sunday and Monday she was light-headed, but sensible at times. It then 
plainly appeared her heart was still in heaven. One said to her, 'Jesus is our 
mark.' She replied : ' I have but one mark ; I am all spiritual.' Miss M. said to 
her, * You dwell in God.' She answered, ' Altogether.' A person asked her, ' Do 
jou love me ? ' She said, ' 0, I love Christ ; I love my Christ.' To another she 
said, ' I shall not long be here ; Jesus is precious, very precious indeed.' She said 
to Miss M., ' The Lord is very good ; he keeps my soul above all.' For fifteen 
hours before she died she was in strong convulsions ; her sufferings were extreme. 
One said, ' You are made perfect through sufferings.' She said, ' More and more 
so.' After lying quiet some time, she said, ' Lord, thou art strong ! ' Then, paus- 
ing a considerable space, she uttered her last words, ' My Jesus is all in all to me : 
glory be to him through time and eternity.' After this she lay still for about half 
^n hour, and then expired without a sigh or groan." 

Farther Thoughts on Perfection. 

25. The next year, the number of those who believed they 
were saved from sin still increasing, I judged it needful to pub- 
lish, chiefly for their use, Farther Thoughts on Christian Per- 
fection : 

" Question 1. How is * Christ the end of the law for righteousness to every one 
that believeth ' (Rom. x, 4). 

" Answer. In order to understand this, you must understand what law is here 
spoken of; and this, I apprehend, is: (1) The Mosaic law, the whole Mosaic dispen- 
sation ; which St. Paul continually speaks of as one, though containing three parts, 
the political, moral, and ceremonial. (2) The Adamic law, that given to Adam in 
innocence, properly called 'the law of works.' This is in substance the same with 
the angelic law, being common to angels and men. It required that man should 
use to the glory of God all the powers with which he was created. Now, he was 
created free from any defect, either in his understanding or his affections. His 
body was then no clog to the mind ; it did not hinder his apprehending all things 
clearly, judging truly concerning them, and reasoning justly, if he reasoned at all. 
I say, if he reasoned, for possibly he did not. Perhaps he had no need of reason- 
ing till his corruptible body pressed down the mind and impaired its native facul- 
ties. Perhaps, till then, the mind saw every truth that offered as directly as the 
€ye now sees the light. 

" Consequently, this law, proportioned to his original powers, required that he 
should always think, always speak, and always act precisely right, in every point 
"whatever. He was well able so to do ; and God could not but require the service 
he was able to pay. 

" But Adam fell ; and his incorruptible body became corruptible ; and ever 
since it is a clog to the soul, and hinders its operations. Hence, at present, no 



284 



LIVING THOUGHTS OF JOHN WESLEY. 



child of man can at all times apprehend clearly, or judge truly. And where either 
the judgment or apprehension is wrong, it is impossible to reason justly. There- 
fore, it is as natural for a man to mistake as to breathe ; and he can no more live 
without the one than without the other ; consequently, no man is able to perform 
the service which the Adamic law requires. 

" And no man is obUged to perform it ; God does not require it of any man ; for 
Christ is the end of the Adamic as well as the Mosaic law. By his death he hath 
put an end to both ; he hath abolished both the one and the other, with regard to 
man ; and the obligation to observe either the one or the other is vanished away. 
Nor is any man living bound to observe the Adamic more than the Mosaic law. (I 
mean it is not the condition either of present or future salvation.) 

" In the room of this, Christ hath established another, namely, the law of faith. 
Not every one that doeth, but every one that believeth, now receiveth righteous- 
ness, in the full sense of the word ; that is, he is justified, sanctified, and glorified. 

" Q. 2. Are we then dead to the law ? 

" A. We are * dead to the law by the body of Christ ' given for us (Rom. vii, 4) ; 
to the Adamic as well as Mosaic law. We are wholly freed therefrom by his 
death ; that law expiring with him. 

" Q. 3. How, then, are we ' not without law to God, but under the law to Christ ? ' 
(1 Cor. ix, 21.) 

'* A. We are without that law ; but it does not follow that we are without any 
law : for God has established another law in its place, even the law of faith ; and 
we are all under this law to God and to Christ; both our Creator and our 
Redeemer require us to observe it. 

" Q. 4. Is love the fulfilling of this law ? 

" A. Unquestionably it is. The whole law under which we now are is fulfilled 
by love (Rom. xiii, 9, 10). Faith working or animated by love is all that God now 
requires of man. He has substituted (not sincerity, but) love, in the room of 
angelic perfection. 

" Q. 5. How is ' love the end of the commandment ? ' (1 Tim. i, 5.) 

" A. It is the end of every commandment of God. It is the point aimed at by 
the whole and every part of the Christian institution. Tlie foundation is faith, 
purifying the heart ; the end love, preserving a good conscience. 

" Q. 6. What love is this ? 

" A. The loving the Lord our God with all our heart, mind, soul, and strength ; 
and the loving our neighbor, every man, as ourselves, as our own souls. 
" Q. 7. What are the fruits or properties of this love ? 

" A. St. Paul informs us at large, love is long-suffering. It suffers all the weak- 
nesses of the children of God, all the wickedness of the children of the world ; and 
that not for a little time only, but as long as God pleases. In all, it sees the hand 
of God, and willingly submits thereto. Meantime, it is kind. In all, and after all, 
it suffers it is soft, mild, tender, benign. ' Love envietli not ; ' it excludes every 
kind and degree of envy out of the heart. ' Love acteth not rashly,' in a violent,, 
headstrong manner, nor passes any rash or severe judgment; it ' doth not behave 
itself indecently ; ' is not rude, does not act out of character ; ' seeketh not her 
own ' ease, pleasure, honor, or profit ; ' is not provoked ; ' expels all anger from 
the heart; ' thinketh no evil ; ' casteth out all jealousy, suspiciousness, and readi. 
iness to believe evil ; ' rejoiceth not in iniquity ; ' yea, weeps at the sin or folly of 
its bitterest enemies, ' but rejoiceth in the trutli,' in the holiness and happiness 
of every child of man. ' Love covereth all things,' speaks evil of uo man ; ' be- 



CHRISTIAN PERFECTION. 



283 



lieveth all things ' that tend to the advantage of another's character. It ' hopeth 
all things,' whatever may extenuate the faults which cannot be denied ; and it 

* endureth all things ' which God can permit, or men and devils inflict. This is 

* the law of Christ, the perfect law, the law of liberty.' 

" And this distinction between the ' law of faith ' (or love) and ' the law of 
works ' is neither a subtle nor an unnecessary distinction. It is plain, easy, and 
intelligible to any common understanding. And it is absolutely necessary to pre- 
vent a thousand doubts and fears even in those who do ' walk in love.' 

" Q. 8. But do we not ' in many things offend all,' yea, the best of us, even 
against this law ? 

"A. In one sense we do not, while all our tempers and thoughts and words 
and works spring from love. But in another we do, and shall do, more or less, as 
long as we remain in the body. For neither love nor the ' unction of the Holy 
One' makes us infallible; therefore, through unavoidable defect of understanding, 
we cannot but mistake in many things. And these mistakes will frequently 
•occasion something wrong, both in our temper and words and actions. From 
mistaking his character, we may love a person less than he really deserves. And 
by the same mistake we are unavoidably led to speak or act, with regard to that 
person, in such a manner as is contrary to this law, in some or other of the preced- 
ing instances. 

" Q. 9. Do we not then need Christ, even on this account ? 

" A. The holiest of men still need Christ as their prophet, as ' the light of the 
world,' For he does not give them light, but from moment to moment ; the instant 
he withdraws, all is darkness. They still need Christ as their king ; for God does 
not give them a stock of holiness. But unless they receive a supply every moment, 
nothing but unholiness would remain. They still need Christ as their priest, to 
make atonement for their holy things. Even perfect holiness is acceptable to God 
only through Jesus Christ. 

" Q. 10. May not, then, the very best of men adopt the dying martyr's confes- 
sion : ' I am in myself nothing but sin, darkness, hell ; but Thou art my light, my 
holiness, my heaven ? ' 

" A. Not exactly. But the best of men may say, ' Thou art my light, my holi- 
ness, my heaven. Through my union with thee I am full of light, of holiness, 
• and happiness. But if I were left to myself, I should be nothing but sin, dark- 
ness, hell.' 

" But to proceed : The best of men need Christ as their priest, their atonement, 
their advocate with the Father ; not only as the continuance of their every bless- 
ing depends on his death and intercession, but on account of their coming short of 
the law of love. For every man living does so. You who feel all love, compare 
yourselves with the preceding description. Weigh yourselves in this balance, and 
see if you are not wanting in many particulars. 

*' Q. 11. But if all this be consistent with Christian perfection, that perfection 
is not freedom from all sin ; seeing ' sin is the transgression of the law : ' and tlie 
perfect transgress the very law they are under. Besides, they need the atonement 
of Christ ; and he is the atonement of nothing but sin. Is, then, the term sinless 
perfection proper ? 

" A. It is not worth disputing about. But observe in what sense the persons in 
question need the atonement of Christ. They do not need him to reconcile them 
to God afresh ; for they are reconciled. They do not need him to restore the favor 
of God, but to continue it. He does not procure pardon for them anew, but * ever 



286 



LIVING THOUGHTS OF JOHN WESLEY. 



liveth to make intercession for them ; ' and ' by one offering he hath perfected for- 
ever them that are sanctified ' (Heb. x, 14). 

"For want of duly considering this some deny that they need the atonement of 
Christ. Indeed, exceeding few ; I do not remember to have found five of them in. 
England. Of the two, I would sooner give up perfection ; but we need not give up 
either one or the other. The perfection I hold, ' Love rejoicing evermore, praying 
without ceasing, and in every thing giving thanks,' is well consistent with it ; if 
any hold a perfection which is not, they must look to it. 

" Q. 12. Does, then, Christian perfection imply any more than sincerity ? 

" A. Not if you mean by that word love filling the heart, expelling pride, anger, 
desire, self-will ; rejoicing evermore, praying without ceasing, and in every thing 
giving thanks. But I doubt few use sincerity in this sense. Therefore, I think 
the old word is best. 

" A person may be sincere who has all his natural tempers — pride, anger, lust, 
self-will. But he is not perfect till his heart is cleansed from these and all its 
other corruptions. 

" To clear this point a little farther : I know many that love God with all their 
heart. He is their one desire, their one delight, and they are continually happy in 
him. They love their neighbors as themselves. They feel as sincere, fervent, 
constant a desire for the happiness of every man, good or bad, friend or enemy, as 
for their own. They rejoice evermore, pray without ceasing, and in every thing 
give thanks. Their souls are continually streaming up to God in holy joy, 
prayer, and praise. This is a point of fact ; and this is plain, sound, scriptural, 
experience. 

"But even these souls dwell in a shattered body, and are so pressed down 
thereby that they cannot always exert themselves as they would, by thinking,, 
speaking, and acting precisely right. For want of better bodily organs they must 
at times think, speak, or act wrong; not indeed through a defect of love, but 
through a defect of knowledge. And while this is the case, notwithstanding that 
defect and its consequences, they fulfill the law of love. 

" Yet as, even in this case, there is not a full conformity to the perfect law, so- 
the most perfect do, on this very account, need the blood of atonement, and may 
properly for themselves, as well as for their brethren, say, ' Forgive us our tres-^ 
passes.' 

" Q. 13. But if Christ has put an end to that law, what need of any atonement 
for their transgressing it ? 

" A. Observe in what sense he has put an end to it, and the difficulty vanishes. 
"Were it not for the abiding merit of his death, and his continual intercession for 
us, that law would condemn us still. These, therefore, we still need for every 
transgression of it. 

" Q. 14. But can one that is saved from sin be tempted ? 

" A. Yes ; for Christ was tempted. 

" Q. 15. However, what you call temptation I call the corruption of my heart.. 
And how will you distinguish one from the other ? 

"A. In some cases it is impossible to distinguish without the direct witness of 
the Spirit. But in general one may distinguish thus : 

" One commends me. Here is a temptation to pride. But instantly my soul is 
humbled before God. And I feel no pride ; of which I am as sure as that pride is 
not humility. 

" A man strikes me. Here is a temptation to anger. But my heart overflows 



CHRISTIAN PERFECTION. 



28T 



■with love. And I feel no anger at all ; of which I can be as sure as that love and 
anger are not the same. 

" A woman solicits me. Here is a temptation to lust. But in the instant I 
shrink back. And I feel no desire or lust at all ; of which I can be as sure as 
that my hand is cold or hot. 

" Thus it is if I am tempted by a present object ; and it is just the same if, 
when it is absent, the devil recalls a commendation, an injury, or a woman to my 
mind. In the instant the soul repels the temptation, and remains filled with pure love. 

" And the difference is still plainer when I compare my present state with my 
past, wherein I felt temptation and corruption too. 

" Q. 16. But how do you know that you are sanctified, saved from your inbred 
corruption ? 

" A. I can know it no otherwise than I know that I am justified. 'Hereby" 
know we that we are of God,' in either sense, ' by the Spirit that he hath given us.' 

" We know it by the witness and by the fruit of the Spirit. And, first, by the- 
the witness. As when we were justified the Spirit bore witness with our spirit 
that our sins were forgiven, so, when we were sanctified he bore witness that they 
were taken away. Indeed, the witness of sanctification is not always clear at first 
(as neither is that of justification) ; neither is it afterward always the same, but 
like that of justification, sometimes stronger and sometimes fainter. Yea, and 
sometimes it is withdrawn. Yet, in general, the latter testimony of the Spirit is 
both as clear and as steady as the former. 

" Q. 17. But what need is there of it, seeing sanctification is a real change, not a; 
relative only, like justification ? 

" A. But is the new birth a relative change only ? Is not this a real change ? 
Therefore, if we need no witness of our sanctification, because it is a real change, 
for the same reason we should need none that we are born of or are the children 
of God. 

*' Q. 18. But does not sanctification shine by its own light? 

" A. And does not the new birth too ? Sometimes it does, and so does sanctifi- 
cation ; at others it does not. In the hour of temptation Satan clouds the work of 
God, and injects various doubts and reasonings, especially in those who have either 
very weak or very strong understandings. At such times there is absolute need of 
that witness, without which the work of sanctification not only could not be dis- 
cerned, but could no longer subsist. Were it not for this the soul could not then 
abide in the love of God ; much less could it rejoice evermore, and in every thing 
give thanks. In these circumstances, therefore, a direct testimony that we are' 
sanctified is necessary in the highest degree. 

" ' But I have no witness that I am saved from sin. And yet I have no doubt of 
it.' Very well : as long as you have no doubt, it is enough ; when you have, you 
will need that witness. 

*' Q. 19. But what Scripture makes mention of any such thing, or gives any rea- 
son to expect it ? 

"A. That Scripture, 'We have received, not the spirit of the world, but the 
Spirit which is of God ; that we might know the things which are freely given us 
of God' (1 Cor. ii, 12). 

" Now, surely, sanctification is one of ' the things which are freely given us of 
God.' And no possible reason can be assigned why this should be accepted, when 
the apostle says, ' We receive the Spirit ' for this very end, ' that we may know the 
things which are ' thus ' freely given us.' 



288 



LIVING THOUGHTS OF JOHN WESLEY. 



" Is not tho same thing implied in that well-known Scripture, ' The Spirit itself 
witnesseth with our spirit, that we are the children of God ? ' (Rom. viii, 16.) Does 
he witness this only to those who are children of God in the lowest sense ? Nay, 
but to those also who are such in the highest sense. And does he not witness that 
they are such in the highest sense ? What reason have we to doubt it ? 

" What if a man were to affirm (as indeed many do) that this witness belongs only 
to the highest class of Christians ? Would not you answer, * The apostle makes 
no restriction ; therefore, doubtless it belongs to all the children of God ? ' And will 
not the same answer hold if any affirm that it belongs only to the lowest class ? 

" Consider likewise 1 John v, 19 : ' We know that we are of God.' How ? ' By 
the Spirit that he hath given us.' Nay, ' hereby we know that he abideth in us.' 
And what ground have we, either from Scripture or reason, to exclude the witness, 
any more than the fruit of the Spirit, from being here intended ? By this then 
also ' we know that we are of God,' and in what sense we are so ; whether we are 
babes, young men, or fathers, we know in the same manner. 

" Not that I affirm that all young men, or even fathers, have this testimony 
every moment. There may be intermissions of the direct testimony that they are 
thus born of God ; but those intermissions are fewer and shorter as they grow up 
in Christ ; and some have the testimony, both of their Justification and sanctifica- 
tion, without any intermission at all ; which I presume more might have did they 
walk humbly and closely with God. 

" Q. 20. May not some of them have a testimony from the Spirit that they shall 
not finally fall from God ? 

" A. They may. And this persuasion, that neither life nor death shall separate 
them from him, far from being hurtful, may in some circumstances be extremely 
useful. These, therefore, we should in nowise grieve, but earnestly encourage them 
to ' hold the beginning of their confidence steadfast to the end.' 

" Q. 21. But have any a testimony from the Spirit that they shall never sin ? 

"A. We know not what God may vouchsafe to some particular persons, but we' 
do not find any general state described in Scripture from which a man cannot draw 
back to sin. If there were any state wherein this was impossible, it would be that 
of these who are sanctified, who are * fathers in Christ, who rejoice evermore, pray 
without ceasing, and in every thing give thanks ; ' but it is not impossible for these 
to draw back. They who are sanctified yet may fall and perish (Heb. x, 29). Even 
fathers in Christ need that warning: *Love not the world' (1 John ii, 15). They 
who 'rejoice, pray,' and 'give thanks without ceasing' may, nevertheless, 'quench 
the Spirit' (1 Thess. v, 16, etc.). Nay, even they who are 'sealed unto the day of 
redemption ' may yet ' grieve the Holy Spirit of God ' (Eph. iv, 30). 

" Although, therefore, God may give such a witness to some particular persons, yet 
it is not to be expected by Christians in general ; there being no Scripture whereon to 
ground such an expectation. 

" Q. 22. By what ' fruit of the Spirit ' may we ' know that we are of God,' even 
in the highest sense ? 

" A. By love, joy, peace, always abiding ; by invariable long-suifering, patience, 
resignation ; by gentleness, triumphing over all provocation ; by goodness, mildness, 
sweetness, tenderness of spirit ; by fidelity, simplicity, Godly sincerity ; by meek- 
ness, calmness, evenness of spirit ; by temperance, not only in food and sleep, but 
in all things natural and spiritual. 

" Q. 23. But what great matter is there in this ? Have Ave not all this when we 
are justified ? 



CHRISTIAN PERFECTION. 



289 



" A. What, total resignation to the will of God, without any mixture of self-will ? 
gentleness, without any touch of anger, even the moment we are provoked ? love to 
God, without the least love to the creature, but in and for God, excluding all pride ? 
love to man, excluding all envy, all jealousy, and rash judging ? meekness, keeping 
Ihe whole soul inviolably calm ? and temperance in all things ? Deny that any ever 
came up to this, if you please ; but do not say all who are justified do. 

" Q. 24. But some who are newly justified do. What, then, will you say to 
these •? 

"A. If they really do, I will say they are sanctified, saved from sin in that 
moment ; and that they never need lose what God has given, or feel sin any more. 

*' But certainly this is an exempt case. It is otherwise with the generality of those 
that are justified : they feel in themselves more or less pride, anger, self-will, a heart 
bent to backsliding. And till they have gradually mortified these they are not fully 
renewed in love. 

" Q. 25. But is not this the case of all that are justified ? Do they not gradually 
die to sin and grow in grace, till at, or perhaps a little before death, God perfects 
them in love ? 

"A. I believe this is the case of most, but not all. God usually gives a consider- 
able time for men to receive light, to grow in grace, to do and suffer his will, before 
they are either justified or sanctified ; but he does not invariably adhere to this ; 
sometimes he ' cuts short his work ; ' he does the work of many years in a few weeks ; 
perhaps in a week, a day, an hour. He justifies or sanctifies both those who have 
done or suffered nothing, and who have not had time for a gradual growth either in 
light or grace. And ' may he not do what he will with his own ? Is thine eye evil 
because he is good ? ' 

" It need not, therefore, be affirmed over and over, and proved by forty texts of 
Scripture either, that most men are perfected in love at last, that there is a gradual 
work of God in the soul, or that, generally speaking, it is a long time, even many 
years, before sin is destroyed. All this we know ; but we know likewise that God 
may, with man's good leave, ' cut short his work,' in whatever degree he pleases, and 
do the usual work of many years in a moment. He does so in many instances, and 
yet there is a gradual work both before and after that moment ; so that one may 
affirm the work is gradual ; another, it is instantaneous, without any manner of con- 
tradiction. 

" Q. 26. Does St. Paul mean any more by being ' sealed with the Spirit,' than being 
' renewed in love ? ' 

" A. Perhaps in one place (2 Cor. i, 29) he does not mean so much ; but in another 
(Eph. i, 13) he seems to include both the fruit and the witness ; and that in a higher 
degree than we experience even when we are first ' renewed in love : ' God ' sealeth 
us with the Spirit of promise,' by giving us ' the full assurance of hope ; ' such a 
confidence of receiving all the promises of God as excludes the possibility of doubt- 
ing ; with that Holy Spirit, by universal holiness, stamping the whole image of God 
on our hearts. 

" Q. 2*7. But how can those who are thus sealed ' grieve the Holy Spirit of 
God V ' 

" A. St. Paul tells you very particularly, (1) By such conversation as is not profit- 
able, not to the use of edifying, not apt to minister grace to the hearers. (2) By 
relapsing into bitterness or want of kindness. (3) By wrath, lasting displeasure, or 
want of tender-heartedness. (4) By anger, however soon it is over; want of in- 
stantly forgiving one another. (5) By clamor or bawling, loud, harsh, rough speak- 
19 



290 



LIVING THOUGHTS OF JOHN WESLEY. 



ing. (6) By evil-speaking, whispering, tale-bearing ; needlessly mentioning the fault, 
of an absent person, though in ever so soft a manner. 

" Q. 28. What do you think of those in London who seem to have been lately 
' renewed in love ? ' 

" A. There is something very peculiar in the experience of the greater part of 
them. One would expect that a believer should first be filled with love, and thereby 
emptied of sin ; whereas these were emptied of sin first and then filled with love. 
Perhaps it pleased God to work in this manner to make his work more plain and 
undeniable, and to distinguish it more clearly from that overflowing love which is, 
often felt even in a justified state. 

" It seems likewise most agreeable to the great promise : ' From all your filthiness ■ 
will I cleanse you. A new heart also will I give you, and new a spirit will I put within, 
you ' (Ezek. xxxvi, 25, 26). 

" But I do not think of them all alike ; there is a wide difference between some^ 
of them and others. I think most of them with whom I have spoken have much 
faith, love, joy, and peace. Some of these I believe are renewed in love, and 
have the direct witness of it ; and they manifest the fruit above described in all 
their words and actions. Now, let any man call this what he will ; it is what I call 
perfection. 

" But some who have much love, peace, and joy yet have not the direct witness ; 
and others who think they have are, nevertheless, manifestly wanting in the fruit. How 
many I will not say ; perhaps one in ten, perhaps more or fewer. But some are un- 
deniably wanting in long-suffering. Christian resignation. They do not see the hand 
of God in whatever occurs, and cheerfully embrace it. They do not in every thing 
give thanks, and rejoice evermore. They are not happy, at least, not always happy ; 
for sometimes they complain. They say this or that is hard ! 

*' Some are wanting in gentleness. They resist evil, instead of turning the other 
cheek. They do not receive reproach with gentleness ; no, nor even reproof. Nay, 
they are not able to bear contradiction without the appearance, at least, of resent- 
ment. If they are reproved or contradicted, though mildly, they do not take it well ; , 
they behave with more distance and reserve than they did before. If they are- 
reproved or contradicted harshly, they answer it with harshness, with a loud voice, 
or with an angry tone, or in a sharp and surly manner. They speak sharply or roughly 
when they reprove others, and behave roughly to their inferiors. 

"Some are wanting in goodness. They are not kind, mild, sweet, amiable, soft, 
and loving at all times in their spirit, in their words, in their look and air, in the- 
whole tenor of their behavior; and that to all, high and low, rich and poor, without, 
respect of persons ; particularly to them that are out of the way, to opposers, and 
to those of their own household. They do not long study, endeavor, by every means,, 
to make all about them happy. They can see them uneasy, and not be concerned ;. 
perhaps they make them so, and then wipe their mouths and say, * Why, they de- 
serve it ; it is their own fault.' 

*' Some are wanting in fidelity, a nice regard to truth, simplicity, and godly sin- 
cerity. Their love is hardly without dissimulation ; something like guile is found 
in their mouth. To avoid roughness, they lean to the other extreme. They are 
smooth to an excess, so as scarce to avoid a degree of fawning, or of seeming to 
mean what they do not. 

" Some are wanting in meekness, quietness of spirit, composure, evenness of tem- 
per. They are up and down, sometimes high, sometimes low; their mind is not 
well balanced. Their affections are either not in due proportion — they have too much 



CHRISTIAN perfection: 



29 1 



of one, too little of another — or they are not duly mixed and tempered together, so 
as to counterpoise each other. Hence there is often a jar. Their soul is out of 
tune, and cannot make the true harmony. 

" Some are wanting in temperance. They do not steadily use that kind and degree 
of food which they know, or might know, would most conduce to the health, strength, 
and vigor of the body ; or they are not temperate in sleep ; they do not rigorously 
adhere to what is best both for body and mind : otherwise they would constantly go 
to bed and rise early, and at a fixed hour; or they sup late, which is neither good 
for body nor soul ; or they use neither fasting nor abstinence ; or they prefer (which 
are so many sorts of intemperance) that preaching, reading, or conversation which 
gives them transient joy and comfort before that which brings godly sorrow or 
instruction in righteousness. Such joy is not sanctified ; it doth not tend to and 
terminate in the crucifixion of the heart. Such faith doth not center in God, but 
rather in itself. 

" So far all is plain. I believe you have faith and love and joy and peace. Yet 
you who are particularly concerned know each for yourself that you are wanting 
in the respects above mentioned. You are wanting either in long-suffering, gen- 
tleness, or goodness ; either in fidelity, meekness, or temperance. Let us not, then, 
on either hand, fight about words. In the thing we clearly agree. 

" You have not Avhat I call perfection ; if others will call it so, they may. How- 
ever, hold fast what you have, and earnestly pray for what you have not. 

" Q. 29. Can those who are perfect grow in grace ? 

" A. Undoubtedly they can ; and that not only while they are in the body, but to 
all eternity. 

" Q. 30. Can they fall from it ? 

" A. I am well assured they can ; matter of fact puts this beyond dispute. For- 
merly we thought one saved from sin could not fall ; now we know the contrary. 
We are surrounded with instances of those who lately experienced all that I mean 
by perfection. They had both the fruit of the Spirit and the witness, but they have 
now lost both. Neither does any one stand by virtue of any thing that is implied 
in the nature of the state. There is no such height or strength of holiness as it is 
impossible to fall from. If there be any that cannot fall, this wholly depends on 
the promise of God. 

" Q. 31. Can those who fall from this state recover it ? 

" A. Why not ? We have many instances of this also. Nay, it is an exceeding 
common thing for persons to lose it more than once before they are established 
therein. 

" It is, therefore, to guard them who are saved from sin, from every occasion of 
stumbling, that I give the following advices. But first I shall speak plainly concern- 
ing the work itself. 

" I esteem this late work to be of God ; probably the greatest now upon earth. 
Yet, like all others, this also is mixed with much human frailty. But these weak- 
nesses are far less than might have been expected, and ought to have been joyfully 
borne by all that loved and followed after righteousness. That there have been a 
few weak, warm-headed men, is no reproach to the work itself, no just ground for 
accusing a multitude of sober-minded men who are patterns of strict holiness. 
Yet (just the contrary to what ought to have been) the opposition is great, the helps 
few. Hereby many are hindered from seeking faith and holiness by the false zeal 
of others, and some who at first began to run well are turned out of the way. 



292 



LIVING TH OUGHTS OF JOHN WESLEY. 



Cautioxs axd Direction-s. 

" Q. 32. What is the first advice * that you would give them ? 

*' A. Watch and pray continually against pride. If God hast cast it out, see that 
it enter no more : it is full as dangerous as desire. And you may slide back into it 
unawares ; especially if you think there is no danger of it. ' Nay, but I ascribe all 
I have to God.' So you may, and be proud nevertheless. For it is pride not only 
to ascribe any thing we have to ourselves, but to think we have what we really have 
not. Mr. L., for instance, ascribed all the light he had to God, and so far he was 
humble ; but then he thought he had more light than any man living, and this was 
palpable pride. So you ascribe all the knowledge you have to God, and in this respect 
you are humble. But if you think you have more than you really have, or if you 
think you are so taught of God as no longer to need man's teaching, pride lieth at 
the door. Yes ; you have need to be taught, not only by Mr. Morgan, by one an- 
other, by Mr. Maxfield, or me, but by the weakest preacher in London ; yea, by all 
men. For God sendeth by whom he will send. 

" Do not, therefore, say to any who would advise or reprove you, ' You are blind ; 
you cannot teach me.' Do not say, ' This is your wisdom, your carnal reason ; ' but 
calmly weigh the thing before God. 

" Always remember much grace does not imply much light. These do not always 
go together. As there may be much light where there is but little love, so there 
may be much love where there is little light. The heart has more heat than the eye, 
yet it cannot see. And God has wisely tempered the members of the body together 
that none may say to another, * I have no need of thee.' 

" To imagine none can teach you but those who are themselves saved from sin 
is a very great and dangerous mistake. Give not place to it for a moment ; it would 
lead you into a thousand other mistakes, and that irrecoverably. No ; dominion is 
not founded in grace, as the madmen of the last age talked. Obey and regard 
■* them that are over you in the Lord,' and do not think you know better than them. 
Know their place and your own ; always remembering much love does not imply 
much light. 

" The not observing this has led some into many mistakes, and into the appear- 
ance, at least, of pride. 0, beware of the appearance, and the thing ! Let there 
' be in you that lowly mind which was in Christ Jesus.' And ' be ye likewise clothed 
in humility.' Let it not only fill, but cover you all over. Let modesty and self- 
diflSdence appear in all your words and actions. Let all you speak and do show that 
you are little and base and mean and vile in your own eyes. 

"As one instance of this, be always ready to own any fault you have been in. If 
you have at any time thought, spoke, or acted wrong, be not backward to acknowl- 
edge it. Never dream that this will hui't the cause of God ; no, it will farther it. 
Be, therefore, open and frank when you are taxed with any thing ; do not seek to 
evade or disguise it; but let it appear just as it is, and you will thereby not hinder 
but adorn the Gospel. 

* The advices which follow were published in a separate tract, in the year 1762, under the 
title of Cautions and Directions given to the Greatest Professors in the Methodist Societies^ 
with the following motto : 

"Set the false witnesses aside. 
Yet hold the truth forever fast.'' 

It was evidently intended to guard the people against the mischievous extravajfances of 
George Bell and his friends, a particular account of whom is given in Mr. Wesley's Journal 
about that period.— Editor. 



CHRISTIAN PERFECTION. 



293 



" Q. 33. What is the second advice which you would give them ? 

" A. Beware of that daughter of pride, enthusiasm. 0, keep at the utmost dis- 
tance from it ! Give no place to a heated imagination. Do not hastily ascribe things 
to God. Do not easily suppose dreams, voices, impressions, visions, or revelations 
to be from God. They may be from him. They may be from nature. They may 
be from the devil. Therefore, ' believe not every spirit, but try the spirits whether 
they be of God.' Try all things by the written word, and let all bow down before 
it. You are in danger of enthusiasm every hour if you depart ever so little from 
Scripture ; yea, or from the plain, literal meaning of any text, taken in connection 
with the context. And so you are if you despise or lightly esteem reason, knowl- 
edge, or human learning ; every one of which is an excellent gift of God, and may 
serve the noblest purposes. 

" I advise you never to use the words wisdom, reason, or knowledge by way of 
reproach. On the contrary, pray that you yourself may abound in them more and 
more. If you mean worldly wisdom, useless knowledge, false reasoning, say so ; 
and throw away the chalE, but not the wheat. 

" One general inlet to enthusiasm is expecting the ends without the means ; the 
expecting knowledge, for instance, without searching the Scriptures and consulting 
the children of God ; the expecting spiritual strength without constant prayer and 
steady watchfulness ; the expecting any blessing without hearing the word of God 
at every opportunity. 

*' Some have been ignorant of this device of Satan. They have left off searching 
the Scriptures. They said, ' God writes all the Scriptures on my heart. Therefore, 
I have no need to read it.' Others thought they had not so much need of hearing, 
and so grew slack in attending the morning preaching. 0, take warning, you who 
are concerned herein ! You have listened to the voice of a stranger. Fly back to 
Christ and keep in the good old way which was ' once delivered to the saints ; ' the 
Avay that even a heathen bore testimony of : ' That the Christians rose early every 
day to sing hymns to Christ as God.' 

" The very desire of ' growing in grace ' may sometimes be an inlet of enthusiasm. 
As it continually leads us to seek new grace, it may lead us unawares to seek some- 
thing else new, besides new degrees of love to God and man. So it has led some to 
seek and fancy they had received gifts of a new kind after a new heart, as, (1) The 
loving God with all our mind. (2) With all our soul. (3) With all our strength. 
(4) Oneness with God. (5) Oneness with Christ. (6) Having our life hid with 
Christ in God. C?) Being dead with Christ. (8) Rising with him. (9) The sitting 
with him in heavenly places. (10) The being taken up into his throne. (11) The 
being in the new Jerusalem. (12) The seeing the tabernacle of God come down 
among men. (13) The being dead to all works. (14) The not being liable to death, 
pain, or grief, or temptation. 

" One ground of many of these mistakes is the taking every fresh, strong applica- 
tion of any of these Scriptures to the heart to be a gift of a new kind ; not knowing 
that several of these Scriptures are not fulfilled yet ; that most of the others are 
fulfilled when we are justified ; the rest, the moment we are sanctified. It remains 
only to experience them in higher degrees. This is all Ave have to expect. 

"Another ground of these and a thousand mistakes is the not considering 
deeply that love is the highest gift of God — humble, gentle, patient love ; that all 
visions, revelations, manifestations whatever are little things compared to love ; and 
that all the gifts above mentioned are either the same with or infinitely inferior 
to it. 



294 



LIVING THOUGHTS OF JOHN WESLEY. 



" It were well you should be thoroughly sensible of this — the heaven of heavens 
is love. There is nothing higher in religion ; there is, in effect, nothing else ; if you 
look for any thing but more love you are looking wide of the mark, you are getting i 
out of the royal way. And when you are asking others, ' Have you received this or 
that blessing ? if you mean any thing but more love, you mean wrong ; you are lead- 
ing them out of the way and putting them upon a false scent. Settle it, then, in 
your heart, that from the moment God has saved you from all sin you are to aim 
at nothing more, but more of that love described in the thirteenth chapter of 
Corinthians. You can go no higher than this till you are carried into Abraham's , 
bosom. 

" I say yet again, beware of enthusiasm. Such is the imagining you have the 
gift of prophesying, or of discerning of spirits, which I do not believe one of you 
has ; no, nor ever had yet. Beware of judging people to be either right or wrong 
by your own feelings. This is no scriptural way of judging. 0, keep close to ' the 
law and to the testimony ! ' 

" Q. 84. What is the third ? 

" A. Beware of Antinomianism ; ' making void the law,' or any part of it, ' through 
faith.' Enthusiasm naturally leads to this ; indeed, they can scarce be separated. 
This may steal upon you in a thousand forms, so that you cannot be too watchful 
against it. Take heed of every thing, whether in principle or practice, which has 
any tendency thereto. Even that great truth, that ' Christ is the end of the law,' 
may betray us into it if we do not consider that he has adopted every point of the 
moral law, and grafted it into the law of love. Beware of thinking, ' Because I am 
filled with love, I need not have so much holiness. Because I pray always, there- 
fore I need no set time for private prayer. Because I watch always, therefore I 
need no particular self-examination.' Let us ' magnify the law,' the whole written 
word, ' and make it honorable.' Let this be our voice : ' I prize thy commandments 
above gold or precious stones. 0, what love have I unto thy law ! all the day long 
is my study in it.' Beware of Antinomian books ; particularly the works of Dr. 
Crisp and Mr. Saltmarsh. They contain many excellent things, and this makes them 
the more dangerous. 0, be warned in time ! Do not play with fire. Do not put 
your hand on the hole of a cockatrice's den. I entreat you beware of bigotry. Let 
not your love or beneficence be confined to Methodists, so-called, only; much less to 
that very small part of them who seem to be renewed in love ; or to tliose who be- 
lieve yours and their report. 0, make not this your Shibboleth ! Beware of still- 
ness ; ceasing in a wrong sense from your own works. To mention one instance out 
of many : ' You have received,' says one, ' a great blessing. But you began to talk 
of it, and to do this and that, so you lost it. You should have been still.' 

" Beware of self-indulgence ; yea, and making a virtue of it, laughing at self- 
denial, and taking up the cross daily, at fasting or abstinence. Beware of eensor- 
iousness ; thinking or calling them that any ways oppose you, whether in judgment 
or practice, blind, dead, fallen, or ' enemies to the work.' Once more, beware of 
Solifidianisro ; crying nothing but ' Believe, believe ! ' and condemning those as 
ignorant or legal who speak in a more scriptural way. At certain seasons, indeed, 
it may be right to treat of nothing but repentance, or merely of faith, or altogether 
of holiness ; but, in general, our call is to declare the whole counsel of God, and 
to prophesy according to the analogy of faith. The written word treats of the whole 
and every particular branch of righteousness, descending to its minutest branches ; 
as to be sober, courteous, diligent, patient, to honor all men. So, likewise, the Holy 
Spirit works the same iu our hearts, not merely creating desires after hoUness in 



CHRISTIAN PERFECTION. 



295 



general, but strongly inclining us to every particular grace, leading us to every indi- 
vidual part of ' whatsoever is lovely.' And this with the greatest propriety ; for as 
^by works faith is made perfect,' so the completing or destroying the work of faith, 
and enjoying the favor or suffering the displeasure of God, greatly depends on every 
single act of obedience or disobedience. 
" Q. 35. What is the fourth ? 

" A. Beware of sins of omission ; lose no opportunity of doing good in any kind. 
Be zealous of good works ; willingly omit no work, either of piety or mercy. Do 
all the good you possibly can to the bodies and souls of men. Particularly, ' thou 
shalt in any wise reprove thy neighbor, and not suifer sin upon him.' Be active. 
Give no place to indolence or sloth ; give no occasion to say, ' Ye are idle, ye are 
idle.' Many will say so still ; but let your whole spirit and behavior refute the 
slander. Be always employed ; lose no shred of time ; gather up the fragments, 
that nothing be lost. And whatsoever thy hand findeth to do, do it with thy might. 
Be ' slow to speak ' and wary in speaking. ' In a multitude of words there wanteth 
not sin.' Do not talk much ; neither long at a time. Few can converse profitably 
above an hour. Keep at the utmost distance from pious chit-chat, from religious 
gossiping. 

" Q. 36. What is the fifth ? 

" A. Beware of desiring any thing but God. Now you desire nothing else ; every 
■other desire is driven out ; see that none enter again. ' Keep thyself pure ; ' let your 
* eye ' remain ' single, and your whole body shall be full of light.' Admit no desire of 
pleasing food or any other pleasure of sense ; no desire of pleasing the eye or the 
imagination by any thing grand or new or beautiful ; no desire of money, of praise, 
or esteem ; of happiness in any creature. You may bring these desires back, but 
you need not ; you need feel them no more. 0, stand fast in the liberty wherewith 
Christ hath made you free ! 

" Be patterns to all of denying yourselves and taking up your cross daily. Let 
them see that you make no account of any pleasure which does not bring you nearer 
to God, nor regard any pain which does ; that you simply aim at pleasing him, 
whether by doing or suffering ; that the constant language of your heart, with 
regard to pleasure or pain, honor or dishonor, riches or poverty, is, 

" All's alike to me, so I 
In my Lord may live and die ! " 

" Q. 3*7. What is the sixth ? 

" A. Beware of schism, of making a rent in the Church of Christ. That inward 
disunion, the members ceasing to have a reciprocal love ' one for another ' (1 Cor. 
xii, 25), is the very root of all contention and every outward separation. Beware of 
every thing tending thereto. Beware of a dividing spirit ; shun whatever has the 
least aspect that way. Therefore, say not, ' I am of Paul or of ApoUos ; ' the very 
thing which occasioned the schism at Corinth. Say not, ' This is my preacher ; the 
best preacher in England. Give me him, and take all the rest.' All this tends to 
breed or foment division, to disunite those whom God hath joined. Do not despise 
or run down any preacher ; do not exalt any one above the rest, lest you hurt both 
him and the cause of God. On the other hand, do not bear hard upon any by 
reason of some incoherency or inaccuracy of expression ; no, nor for some mistakes, 
were they really such. 

" Likewise, if you would avoid schism, observe every rule of the society and of 
the bands, for conscience' sake. Never omit meeting your class or band ; never 



296 



LIVING THOUGHTS OF JOHN WESLEY. 



absent yourself from any public meeting. These are the very sinews of our society, 
and whatever weakens, or tends to weaken, our regard for these, or our exactness in- 
attending them, strikes at the very root of our community. As one saith, ' That 
part of our economy, the private weekly meetings for prayer, examination, and par- 
ticular exhortation, has been the greatest means of deepening and confirming every 
blessing that was received by the word preached, and of difif using it to others who 
could not attend the public ministry ; whereas, without this religious connection and 
intercourse, the most ardent attempts, by mere preaching, have proved of no last- 
ing use. 

" Suffer not one thought of separating from your brethren, whether their opinions 
agree with yours or not. Do not dream that any man sins in not believing you, 
in not taking your word ; or that this or that opinion is essential to the work, 
and both must stand or fall together. Beware of impatience of contradiction. Do 
not condemn or think hardly of those who cannot see just as you see, or who judge 
it their duty to contradict you, whether in a great thing or a small. I fear some 
of us have thought hardly of others, merely because they contradicted what we- 
affirmed. All this tends to division ; and by every thing of this kind we are teach* 
ing them an evil lesson against themselves. 

" 0, beware of touchiness, of testiness, not bearing to be spoken to ; starting at 
the least word ; and flying from those who do not implicitly receive mine or another's- 
sayings ! 

" Expect contradiction and opposition, together with crosses of various kinds. 
Consider the words of St. Paul: 'To you it is given, in the behalf of Christ,' for 
his sake, as a fruit of his death and intercession for you, ' not only to believe, but 
also to suffer for his sake ' (Phil. i. 29). It is given ! God gives you this opposi- 
tion or reproach ; it is a fresh token of his love. And will you disown the Giver ; 
or spurn his gift, and count it a misfortune ? Will you not rather say, ' Father, the 
hour is come, that thou shouldest be glorified ; now thou givest thy child to suffer 
something for thee ; do with me according to thy will ? ' Know that these things,, 
far from being hinderances to the work of God or to the soul, unless by your own 
fault, are not only unavoidable in the course of providence, but profitable, yea, 
necessary for you. Therefore, receive them from God (not from chance) with will- 
ingness, with thankfulness. Receive them from men with humility, meekness, 
yieldingness, gentleness, sweetness. Why should not even your outward appearance 
and manner be soft ? Remember the character of Lady Cutts : ' It was said of the 
Roman Emperor Titus, Never any one came displeased from him. But it might be- 
said of her. Never any one went displeased to her, so secure were all of the kind 
and favorable reception which they would meet with from her.' 

" Beware of tempting others to separate from you. Give no offense which can 
possibly be avoided ; see that your practice be in all things suitable to your profes- 
sion, adorning the doctrine of God our Saviour. Be particularly careful in speaking 
of yourself : you may not, indeed, deny the work of God, but speak of it wheu you 
are called thereto in the most inoffensive manner possible. Avoid all magnificent, 
pompous words : indeed, you need give it no general name ; neither perfection, 
sanctification, the second blessing, nor the having attained. Rather speak of the 
particulars which God has wrought for you. You may say, ' At such a time I felt a 
change which I am not able to express, and since that time I have not felt pride or 
self-will or anger or unbelief, nor any thing but a fullness of love to God and to all 
mankind.' And answer any other plain question that is asked with modesty and 
simplicity. 



CHRISTIAX PERFECTION. 



297 



" And if any of you should at any time fall from what you now are, if you should 
again feel pride or unbelief, or any temper from which you are now delivered, da 
not deny, do not hide, do not disguise it at all, at the peril of your soul. At all 
events, go to one in whom you can confide, and speak just what you feel. God will 
enable him to speak a word in season which shall be health to your soul. And surely 
he will again lift up your head and cause the bones that have been broken to rejoice. 

" Q. 38. What is the last advice that you would give them ? 

" A. Be exemplary in all things, particularly in outward things (as in dress), in 
little things, in the laying out of your money (avoiding every needless expense), in 
deep, steady seriousness, and in the solidity and usefulness of all your conversation. 
So shall you be ' a light shining in a dark place.' So shall you daily ' grow in grace,* 
till an entrance be ministered unto you abundantly into the everlasting kingdom of 
our Lord Jesus Christ.' 

" Most of the preceding advices are strongly enforced in the following reflections^ 
which I recommend to your deep and frequent consideration, next to the Holy 
Scriptures : 

" (1) The sea is an excellent figure of the fullness of God and that of the blessed 
Spirit. For as the rivers all return into the sea, so the bodies, the souls, and the 
good works of the righteous return unto God, to live there in his eternal repose. 

" Although all the graces of God depend on his mere bounty, yet is he pleased 
generally to attach them to the prayers, the instructions, and the holiness of those 
with whom we are. By strong though invisible attractions he draws some souls 
through their intercourse with others. 

*' The sympathies formed by grace far surpass those formed by nature. 

" The truly devout show that passions as naturally flow from true as from false 
love, so deeply sensible are they of the goods and evils of those whom they love for 
God's sake. But this can only be comprehended by those who understand the lan- 
guage of love. 

" The bottom of the soul may be in repose even while we are in many outward 
troubles, just as the bottom of the sea is calm while the surface is strongly agitated. 

" The first helps to growth in grace are the ill-usage, the affronts, and the losses 
which befall us. We should receive them with all thankfulness, as preferable to all 
others, were it only on this account, that our will has no part therein. 

" The readiest way to escape from our sufferings is to be willing they should 
endure as long as God pleases. 

" If we suffer persecution and affliction in a right manner, we attain a larger 
measure of conformity to Christ, by a due improvement of one of these occasions^ 
than we could have done merely by imitating his mercy in abundance of good works. 

*' One of the greatest evidences of God's love to those that love him is to send 
them afflictions, with grace to bear them. 

" Even in the greatest afflictions we ought to testify to God, that in receiving them 
from his hand we feel pleasure in the midst of the pain, from being afflicted by him 
who loves us and whom we love. 

" The readiest way which God takes to draw a man to himself is to afflict him in 
that he loves most, and with good reason, and to cause this affliction to arise from 
some good action done with a single eye, because nothing can more clearly show 
him the emptiness of what is most lovely and desirable in the world. 

" (2) True resignation consists in a thorough conformity to the whole will of God, 
who wills and does all (excepting sin) which comes to pass in the world. In ordeff 
to this we have only to embrace all events, good and bad, as his will. 



:298 



LIVING THOUGHTS OF JOHN WESLEY. 



*' In the greatest afflictions which can befall the just, either from heaven or earth, 
they remain immovable in peace, and perfectly submissive to God, by an inward, 
loving regard to him, uniting in one all the powers of their souls. 

" We ought quietly to suffer whatever befalls us, to bear the defects of others and 
our own, to confess them to God in secret prayer or with groans which cannot be 
uttered ; but never to speak a sharp or peevish word, nor to murmur or repine, but 
thoroughly willing that God should treat you in the manner that pleases him. We 
are his lambs, and therefore ought to be ready to suffer even to death without com- 
plaining. 

" We are to bear with those we cannot amend, and to be content with offering 
them to God. This is true resignation. And since he has borne our infirmities, we 
may well bear those of each other for his sake. 

" To abandon all, to strip one's self of all, in order to seek and to follow Jesus 
Christ naked to Bethlehem, where he was born ; naked to the hall, where he was 
scourged ; and naked to Calvary, where he died on the cross, is so great a mercy, 
that neither the thing nor the knowledge of it is given to any but through faith in 
the Son of God. 

" (3) There is no love of God without patience, and no patience without lowliness 
and sweetness of spirit. 

" Humility and patience are the surest proofs of the increase of love. 

" Humility alone unites patience with love, without which it is impossible to draw 
profit from suffering, or, indeed, to avoid complaint, especially when we think we 
liave given no occasion for what men make us suffer. 

" True humility is a kind of self-annihilation, and this is the center of all virtues. 

" A soul returned to God ought to be attentive to every thing which is said to 
him on the head of salvation, with a desire to profit thereby. 

" Of the sins which God has pardoned, let nothing remain but a deeper humility in 
the heart, and a stricter regulation in our words, in our actions, and in our sufferings. 

" (4) The bearing men and suffering evils in meekness and silence is the sum of 
a Christian life. 

" God is the first object of our love ; its next office is to bear the defects of others. 
And we should begin the practice of this amidst our own household. 

" We should chiefly exercise our love toward them who most shock either our way 
of thinking, or our temper, or our knowledge, or the desire we have that others 
should be as virtuous as we wish to be ourselves. 

" (5) God hardly gives his Spirit even to those whom he has established in grace 
if they do not pray for it on all occasions, not only once, but many times. 

" God does nothing but in answer to prayer ; and even they who have been con- 
verted to God without praying for it themselves (which is exceeding rare) were 
not without the prayers of others. Every new victory which a soul gains is the 
effect of a new prayer. 

" On every occasion of uneasiness we should retire to prayer, that we may give 
place to the grace and light of God, and then form our resolutions without being in 
any pain about what success they may have. 

" In the greatest temptations a single look to Christ, and the barely pronouncing 
his name, suffices to overcome the wicked one, so it be done with confidence and 
calmness of spirit, 

" God's command to * pray without ceasing ' is founded on the necessity we have 
of his grace to preserve the life of God in the soul, which can no more subsist one 
moment without it than the body can without air. 



CHRISTIAN PERFECTION. 



299 



" Whether we think of or speak to God, whether we act or suffer for him, all is 
prayer when we have no other object than his love and the desire of pleasing him. 

" All that a Christian does, even in eating and sleeping, is prayer, when it is done 
in simplicity, according to the order of God, without either adding to or diminishing 
from it by his own choice. 

" Prayer continues in the desire of the heart, though the understanding be em- 
ployed on outward things. 

*' In souls filled with love the desire to please God is a continual prayer. 

" As the furious hate which the devil bears us is termed the roaring of a lion, so 
our vehement love may be termed crying after God. 

" God only requires of his adult children that their hearts be truly purified, and 
that they offer him continually the wishes and vows that naturally spring from per- 
fect love. For these desires, being the genuine fruits of love, are the most perfect 
prayers that can spring from it. 

" (6) It is scarce conceivable how strait the way is wherein God leads them that 
follow him ; and hew dependent on him we must be, unless we are wanting in our 
faithfulness to him. 

" It is hardly cx-edible of how great consequence before God the smallest things 
are, and what great inconveniences sometimes follow those which appear to be light 
faults. 

" As a very little dust will disorder a clock, and the least sand will obscure our 
sight, so the least grain of sin which is upon the heart will hinder its right motion 
toward God. 

*' We ought to be in the church as the saints are in heaven, and in the house as 
the holiest men are in the church, doing our work in the house as we pray in the 
church, worshiping God from the ground of the heart. 

" We should be continually laboring to cut off all the useless things that surround 
us, and God usually retrenches the superfluities of our souls in the same proportion 
as we do those of our bodies. 

" The best means of resisting the devil is to destroy whatever of the world remains 
in us, in order to raise for God upon its ruins a building all of love ; then shall we 
begin in this fleeting life to love God as we shall love him in eternity. 

" We scarce conceive how easy it is to rob God of his due, in our friendship with 
the most virtuous persons, until they are torn [from us by death. But if this loss 
produce lasting sorrow, that is a clear proof that we had before two treasures, 
between which we divided our heart. 

" (7) If, after having renounced all, we do not watch incessantly, and beseech God 
to accompany our vigilance with his, we shall be again entangled and overcome. 

" As the most dangerous winds may enter at little openings, so the devil never 
enters more dangerously than by little unobserved incidents which seem to be 
nothing, yet insensibly open the heart to great temptations. 

" It is good to renew ourselves from time to time by closely examining the state 
of our souls as if we had never done it before ; for nothing tends more to the full 
assurance of faith than to keep ourselves by this means in humility and the exercise 
of all good works. 

" To continual watchfulness and prayer ought to be added continual employment. 
For grace fills a vacuum as well as nature, and the devil fills whatever God does 
not fill. 

" There is no faithfulness like that which ought to be between a guide of souls 
and the person directed by him. They ought continually to regard each other in 



soo 



LIVING THOUGHTS OF JOHN WESLEY. 



God, and closely to examine themselves, whether all their thoughts are pure and all 
their works directed with Christian discretion. Other aifairs are only the things of 
men, but these are peculiarly the things of God. 

" (8) The words of St. Paul, ' No man can call Jesus Lord, but by the Holy Ghost,' 
show us the necessity of eyeing God in our good works and even in our minutest 
thoughts, knowing that none are pleasing to him but those which he forms in us 
and with us. From hence we learn that we cannot serve him unless he use our 
tongue, hands, and heart, to do by himself and his Spirit whatever he would have 
us to do. 

" If we were not utterly impotent, our good works would be our own property ; 
■whereas, now they belong wholly to God, because they proceed from him and his 
grace ; while raising our works and making them all divine, he honors himself in us 
through them. 

" One of the principal rules of religion is to lose no occasion of serving God ; and,, 
since he is invisible to our eyes, we are to serve him in our neighbor, which he- 
receives as if done to himself in person standing visibly before us. 

" God does not love men that are inconstant, nor good works that are intermitted. 
Nothing is pleasing to him but what has a resemblance of his own immutability. 

" A constant attention to the work which God intrusts us with is a mark of solid 
pfety. 

" Love fasts when it can and as much as it can. It leads to all the ordinances of 
God, and employs itself in all the outward works whereof it is capable. It flies, as 
it were, like Elijah over the plain, to find God upon his holy mountain. 

" God is so great that he communicates greatness to the least thing that is done 
for his service. 

" Happy are they who are sick, yea, or lose their life for having done a good work. 

" God frequently conceals the part which his children have in the conversion of 
other souls. Yet one may boldly say that person who long groans before him for 
the conversion of another, whenever that soul is converted to God, is one of the 
chief causes of it. 

" Charity cannot be practiced right unless, first, we exercise it the moment God 
gives the occasion ; and, secondly, retire the instant after to offer it to God by 
humble thanksgiving. And this for three reasons : first, to render him what we 
have received from him ; the second, to avoid the dangerous temptation which 
springs from the very goodness of these works ; and the third, to unite ourselves to 
God, in whom the soul expands itself in prayer, with all the graces we have received 
and the good works we have done ; to draw from him new strength against the bad 
effects which these very works may produce in us, if we do not make use of the 
antidotes which God has ordained against these poisons. The true meaus to be filled 
anew with the riches of grace is thus to strip ourselves of it, and without this it is 
extremely difficult not to grow faint in the practice of good works. 

" Good works do not receive their last perfection till they, as it were, lose them- 
selves in God. This is a kind of death to them resembling that of our bodies, 
which will not attain thei;: highest life, their immortality, till they lose themselves in 
the glory of our souls, or rather of God, wherewith they shall be filled. And it is 
only what they had of earthly and mortal which good works lose by this spiritual 
death. 

" Fire is the symbol of love, and the love of God is the principle and the end of 
all our good works. But truth surpasses figure, and the fire of divine love has this- 
advantage over material fire, that it can re-ascend to its source, and raise thither with 



CHRISTIAN PERFECTION. 



it all the good works which it produces. And by this means it prevents their being 
corrupted by pride, vanity, or any evil mixture. But this cannot be done otherwise 
than by making these good works in a spiritual manner die in God by a deep grat- 
itude, which plunges the soul in him as in an abyss, with all that it is and all the 
grace and works for which it is indebted to him ; a gratitude whereby the soul seems to 
empty itself of them that they may return to their source, as rivers seem willing to 
empty themselves when they pour themselves with all their waters into the sea. 

" When we have received any favor from God we ought to retire, if not into our 
closets, into our hearts, and say, ' I come. Lord, to restore to thee what thou hast 
given, and I freely relinquish it to enter again into my own nothingness. For what 
is the most perfect creature in heaven or earth in thy presence but a void capable of 
being filled with thee and by thee ; as the air which is void and dark is capable of 
being filled with the light of the sun, who withdraws it every day to restore it the 
next, there being nothing in the air that either appropriates this light or resists it ? 
0, give me the same facility of receiving and restoring thy grace and good works ! 
I say thine., for I acknowledge the root from which they spring is in thee and not 
in me.' " 

The Sum of the Docteine. 
26. In the year 1764, upon a review of the whole subject, I 
wrote down the sum of what I had observed in the following 
short propositions : 

"(1) There is such a thing as perfection, for it is again and again mentioned in 
Scripture. 

"(2) It is not so early as justification; for justified persons are to 'go on unto 
perfection' (Heb. vi, 1), 

" (8) It is not so late as death ; for St. Paul speaks of living men that were per- 
feet (Phil, iii, 13). 

" (4) It is not absolute. Absolute perfection belongs not to man, nor to angels, 
but to God alone. 

" (5) It does not make a man infallible : none is infallible while he remains in the 
body. 

" (6) Is it sinless ? It is not worth while to contend for a term. It is ' salvation 
from sin.' 

"C?) It is 'perfect love' (1 John iv, 18). This is the essence of it; its properties, 
■or inseparable fruits, are rejoicing evermore, praying without ceasing, and in every 
thing giving thanks (1 Thess. v, 16, etc.). 

" (8) It is improvable. It is so far from lying in an indivisible point, from being 
incapable of increase, that one perfected in love may grow in grace far swifter than 
he did before. 

" (9) It is amissible, capable of being lost ; of which we have numerous instances. 
But we were not thoroughly convinced of this till five or six years ago. 

"(10) It is constantly both preceded and followed by a gradual work. 

"(11) But is it in itself instantaneous or not? In examining this, let us go on 
.step by step. 

" An instantaneous change has been wrought in some believers : none can deny 
this. 

"Since that change, they enjoy perfect love; they feel this, and tliis alone; they 
' rejoice evermore, pray without ceasing, and in every thing give tlianks.' Now, this 



802 



LIVING THOUGHTS OF JOHN WESLEY. 



is all that I mean by perfection ; therefore, these are witnesses of the perfection 
which I preach. 

" ' But in some this change was not instantaneous.' They did not perceive the 
instant when it was wrought. It is often difficult to perceive the instant when a 
man dies ; yet there is an instant in which life ceases. And if even sin ceases, 
there must be a last moment of its existence, and a first moment of our deliverance 
from it. 

" * But if they have this love now, they will lose it.' They may ; but they need 
not. And whether they do or no, they have it now ; they now experience what we 
teach. They now are all love ; they now rejoice, pray, and praise without ceasing. 

" ' However, sin is only suspended in them ; it is not destroyed.' Call it which 
you please. They are all love to-day, and they take no thought for the morrow. 

" ' But this doctrine has been much abused.' So has that of justification by faith. 
But that is no reason for giving up either this or any other scriptural doctrine. 
' When you wash your child,' as one speaks, ' throw away the water ; but do not 
throw away the child.' 

" ' But those who think they are saved from sin say they have no need of the 
merits of Christ.' They say just the contrary. Their language is, 

'Every moment, Lord, I need the merit of thy death !' 

" They never before had so deep, so unspeakable a conviction of the need of 
Christ in all his offices as they have now. 

" Therefore, all our preachers should make a point of preaching perfection to be- 
lievers constantly, strongly, and explicitly ; and all believers should mind this one 
thing, and continually agonize for it." 

27. I have now done what I proposed. I have given a plain 
and simple account of the manner wherein I first received the 
doctrine of perfection, and the sense wherein I received, and 
wherein I do receive and teach it to this day. I have declared 
the whole and every part of what I mean by that scriptural ex- 
pression. I have drawn the picture of it at full length, without 
either disguise or covering. And I would now ask any impartial 
person, What is there so frightful therein ? Whence is all this 
outcry which, for these twenty years and upward, has been made 
throughout the kingdom ; as if all Christianity were destroyed, 
and all religion torn up by the roots ? Why is it that the very 
name of perfection has been cast out of the mouths of Christians ; 
yea, exploded and abhorred, as if it contained the most pernicious 
heresy ? Why have the preachers of it been hooted at, like mad 
dogs, even by men that fear God; nay, and by some of their own 
children, some whom they, under God, had begotten through the 
Gospel ? What reason is there for this, or what pretense ? 
Reason, sound reason, there is none. It is impossible there 
should. But pretenses there are, and those in great abundance. 
Indeed, there is ground to fear that, with some who treat us thus, 
it is mere pretense ; that it is no more than a copy of their 



CHRISTIAN PERFECTIOK 



30a 



countenance from the beginning to the end. They wanted, they 
sought, occasion against me ; and here they found what they 
sought. " This is Mr. Wesley's doctrine ! He preaches perfec- 
tion !" He does; yet this is not his doctrine any more than it is 
yours, or any one's else, that is a minister of Christ. For it is 
his doctrine, peculiarly, emphatically his ; it is the doctrine of 
Jesus Christ. Those are his words, not mine : Ecrecr^e ovv vfiei^ 
reXecot, (oanep o Harrjg v^ojv o ev roig ovpavotg reXecog egrt, " Ye 
shall therefore be perfect, as your Father which is in heaven is per- 
fect." And who says ye shall not; or, at least, not till your soul 
is separated from the body ? It is the doctrine of St. Paul, the- 
doctrine of St. James, of St. Peter, and St. John ; and no other- 
wise Mr. Wesley's than as it is the doctrine of every one who- 
preaches the pure and the whole Gospel. I tell you, as plain as I 
can speak, where and when I found this. I found it in the oracles 
of God, in the Old and New Testaments ; when I read them with 
no other view or desire but to save my own soul. But whoseso- 
ever this doctrine is, I pray you, what harm is there in it ? Look 
at it again ; survey it on every side, and that with the closest at- 
tention. In one view it is purity of intention, dedicating all the 
life to God. It is the giving God all our heart ; it is one desire 
and design ruling all our tempers. It is the devoting, not a part,, 
but all, our soul, body, and substance to God. In another view 
it is all the mind which was in Christ, enabling us to walk as 
Christ walked. It is the circumcision of the heart from all filthi- 
ness, all inward as well as outward pollution. It is a renewal of 
the heart in the whole image of God, the full likeness of him that 
created it. In yet another it is the loving God with all our heart, 
and our neighbor as ourselves. Now, take it in which of these 
views you please (for there is no material difference), and this is 
the whole and sole perfection, as a train of writings prove to a 
demonstration, which I have believed and taught for these forty 
years, from the year 1725 to the year 1765. 

28. Now let this perfection appear in its native form, and who 
can speak one word against it ? Will any dare to speak against 
loving the Lord our God with all our heart, and our neighbor as 
ourselves ; against a renewal of heart, not only in part, but in the 
whole image of God ? Who is he that will open his mouth against 
being cleansed from all pollution both of flesh and spirit ; or 
against having all the mind that was in Christ, and walking in 
all things as Christ walked ? What man who calls himself a 
Christian has the hardiness to object to the devoting, not a part. 



304 



LIVING THOUGHTS OF JOHN WESLEY. 



but all our soul, body, and substance to God ? What serious man 
would oppose tbe giving God all our heart, and the having one 
design ruling all our tempers ? I say, again, let this perfection 
appear in its own shape, and who will fight against it ? It must 
be disguised before it can be opposed. It must be covered with 
a bear-skin first, or even the wild beasts of the people will scarce 
be induced to worry it. But whatever these do, let not the chil- 
dren of God any longer fight against the image of God. Let not 
the members of Christ say any thing against having the whole 
mind that was in Christ. Let not those who are alive to God op- 
pose the dedicating all our life to him. Why should you who 
have his love shed abroad in your heart withstand the giving him 
all your heart ? Does not all that is within you cry out, " O, who 
that loves can love enough?" What pity that those who desire 
and design to please him should have any other design or desire ! 
much more, that they should dread, as a fatal delusion, yea, abhor, 
as an abomination to God, the having this one desire and design 
ruling every temper ? Why should devout men be afraid of de- 
voting all their soul, body, and substance to God ? Why should 
those who love Christ count it a damnable error to think we may 
have all the mind that was in him ? We allow, we contend, that 
we are justified freely through the righteousness and the blood of 
Christ. And why are you so hot against us because we expect 
likewise to be sanctified wholly through his Spirit ? We look for 
no favor either from the open servants of sin or from those who 
have only the form of religion. But how long will you who wor- 
ship God in spirit, who are " circumcised with the circumcision 
not made with hands," set your battle in array against those who 
seek an entire circumcision of heart, who thirst to be cleansed 
^' from all filthiness of flesh and spirit," and to " perfect holiness 
in the fear of God ?" Are we your enemies because we look for 
a full deliverance from that " carnal mind which is enmity against 
God ?" Nay, we are your brethren, your fellow-laborers in the 
vineyard of our Lord, your companions in the kingdom and 
patience of Jesus. Although this we confess (if we are fools 
therein, yet as fools bear with us), we do expect to love God with 
all our heart, and our neighbor as ourselves. Yea, we do be- 
lieve that he will in this world so " cleanse the thoughts of our 
hearts, by the inspiration of his Holy Spirit, that we shall per- 
fectly love him, and worthily magnify his holy name." 



CHRISTIAN perfection: 



SOS 



Brief Thoughts on Christia^^ Perfectioit. 

Some thoughts occurred to my mind this morning concerning 
Ohristian perfection, and the manner and time of receiving it, 
which I believe may be useful to set down. 

1. By perfection I mean the humble, gentle, patient love of 
God and our neighbor, ruling our tempers, words, and actions. 

I do not include an impossibility of falling from it, either in 
part or in whole. Therefore, I retract several expressions in our 
hymns, which partly express, partly imply, such an impossibility. 

And I do not contend for the term sinless, though I do not ob- 
ject against it. 

2. As to the manner. I believe this perfection is always wrought 
in the soul by a simple act of faith; consequently, in an instant. 

But I believe a gradual work, both preceding and following 
that instant. 

3. As to the time. I believe this instant generally is the in- 
stant of death, the moment before the soul leaves the body. But 
I believe it may be ten, twenty, or forty years before. 

I believe it is usually many years after justification; but that 
it may be within five years or five months after it, I know no con- 
clusive argument to the contrary. 

If it must be many years after justification, I would be glad 
to know how many. Pretium quotus arroget annus? [What 
length of time will sanction it ?] 

And how many days or months, or even years, can any one 
allow to be between perfection and death ? How far from justi- 
fication must it be, and how near to death ? 
London, January 27, 176Y. 

To THE Reverend Mr. Dodd. 

February 5, 1756. 

Reverend Sir : I am favored with yours of January 26, for 
which I return you my sincere thanks. Your frank and open 
manner of writing is far from needing any apology, and I hope 
will never occasion your receiving such treatment from me, as I 
did from Mr. Law, who, after some very keen expressions, in an- 
swer to the second private letter I sent him, plainly told me he 
'desired to hear "no more on that head." I do desire to hear, and 
am very willing to consider, whatever you have to advance on 
iihe head of Christian perfection. 
20 



S06 



LIVING THOUGHTS OF JOHN WESLEY. 



When I began to make the Scriptures my chief study (about 
seven-and-twenty years ago) I began to see that Christians are 
called to love God with all their heart, and to serve him with all 
their strength; which is precisely what I apprehend to be meant 
by the scriptural term perfection. After weighing this for some 
years, I oj^enly declared my sentiments before the university, in 
the sermon on the " Circumcision of the Heart," now printed among 
my sermons. About six years after, in consequence of an ad- 
vice I received from Bishop Gibson, " Tell all the world what you 
mean by perfection," I published my coolest and latest thoughts 
in the sermon on that subject. You easily observe I therein 
build on no authority, ancient or modern, but the Scripture. If 
this supports any doctrine it will stand; if not, the sooner it falls 
the better. Neither the doctrine in question nor any other is 
any thing to me, unless it be the doctrine of Christ and his 
apostles. If, therefore, you will please to point out to me any 
passages in that sermon which are either contrary to Scripture or 
not supported by it, and to show that they are not, I shall be full 
as willing to oppose as ever I was to defend them. I search for 
truth, plain, Bible truth, without any regard to the praise or dis- 
praise of men. 

If you will assist me in this search, more especially by showing 
me where I have mistaken my way, it will be gratefully acknowl- 
edged by, reverend sir, 

Your affectionate b.rother and servant, 

John Wesley. 

An Answer to the Reverend Mr. Dodd.* 

1. You and I may the more easily bear with each other be- 
cause we are both of us rapid writers, and therefore the more 
liable to mistake. I will thank you for showing me any mistake 
I am in, being not so tenacious of my opinions now as I was 
twenty or thirty years ago. Indeed, I am not fond of any opinion 
as such. I read the Bible with what attention I can, and regu- 
late all my opinions thereby to the best of my understanding. 
But I am always willing to receive more light ; particularly with 
regard to any less common opinions, because the explaining and 
defending of them takes up much time, which I can ill spare from 

* At what time this answer was written, it is perhaps impossible exactly to ascertain. It 
appears to have been sent as a private letter to Mr. Dodd, before he had become a Doctor of 
Divinity, and not to have been published till the year 1783, when it was inserted in the 
JLrTninia7i Magazine— ^Ditov,. 



CHRISTIAN PERFECTION. 



807 



other employments. Whoever, therefore, will give me more light 
with regard to Christian perfection will do me a singular favor. 
The opinion I have concerning it at present I espouse merely be- 
cause I think it is scriptural. If, therefore, I am convinced it is 
not scriptural, I shall willingly relinquish it. 

2. I have no particular fondness for the term. It seldom oc- 
curs either in my preaching or writings. It is my opponents who 
thrust it upon me continually, and ask me what I mean by it. So 
did Bishop Gibson till, by his advice, I publicly declared what I 
did not mean by it, and what I did. This I supposed might be 
best done in the form of a sermon, having a text prefixed, wherein 
that term occurred. But that text is there used only as an oc- 
casion or introduction to the subject. I do not build any doc- 
trine thereupon, nor undertake critically to explain it. 

3. What is the meaning of the term perfection ? is another 
question ; but that it is a scriptural term is undeniable. There- 
fore, none ought to object to the use of the term, whatever they 
may do to this or that explication of it. I am very willing to 
consider whatever you have to object to what is advanced under 
the first head of that sermon. But I still think that perfection is 
only another term for holiness, or the image of God in man. 
" God made man perfect," I think is just the same as, "He made 
him holy," or in his own image ;" and you are the first person I 
ever read of or spoke with who made any doubt of it. Now, this 
perfection does certainly admit of degrees. Therefore, I readily 
allow the propriety of that distinction, perfection of kinds, and 
perfection of degrees. Nor do I remember one writer, ancient or 
modern, who excepts against it. 

4. In the Sermon of " Salvation by Faith," I say, " He that is 
born of God sinneth not " (a proposition explained at large in 
another sermon, and every -where either explicitly or virtually con- 
nected with, " while he keepeth himself "), " by any sinful desire ; 
any unholy desire he stiflieth in the birth." (Assuredly he does, 
"while he keepeth himself.") " Nor doth he sin by infirmities; 
for his infirmities have no concurrence of his will, and without 
this they are not properly sins." Taking the words as they lie 
in connection thus (and taken otherwise they are not my words, but 
yours), I must still aver they speak both my own experience and 
that of many hundred children of God whom I personally know. 
And all this, with abundantly more than this, is contained in that 
single expression, The loving God with all our heart, and serv- 
ing him with all our strength." Nor did I ever say or mean any 



808 



LIVING THOUGHTS OF JOHN WESLEY. 



more by perfection than thus loving and serving God. But I 
dare not say less than this, for it might be attended with worse 
consequences than you seem to be aware of. If there be a mis- 
take, it is far more dangerous on the one side than on the other. 
If I set the mark too high, I drive men into needless fears ; if 
you set it too low, you drive them into hell fire. 

5. We agree that true " Christianity implies a destruction of 
the kingdom of sin and a renewal of the soul in righteousness, 
which even babes in Christ do in a measure experience, though 
not in so large a measure as young men and fathers." But here 
we divide. I believe even babes in Christ, " while the}^ keep 
themselves do not commit sin." By sin I mean outward sin, and 
the word commit I take in its plain, literal meaning. And this, I 
think, is fully j)roved by all the texts cited by me from the sixth 
chapter to the Romans. Nor do I conceive there is any material 
difference between committing sin and continuing therein. I 
tell my neighbor here, " William, you are a child of the devil, 
for you commit sin ; you was drunk yesterday." " No, sir," says 
the man; "I do not live or continue in sin" (which Mr. Dodd 
says is the true meaning of the text) ; " I am not drunk contin- 
ually, but only now and then, once in a fortnight or once in a 
month." Now, sir, how shall I deal with this man ? Shall I tell 
him he is in the way to heaven or hell ? I think he is in the high 
road to destruction, and that if I tell him otherwise his blood will 
be upon my head. And all that you say of living, continuing in, 
serving sin, as different from committing it, and of its not reign- 
ing, not having dominion over him who still frequently commits 
it, is making so many loop-holes whereby any impenitent sinner 
may escape from all the terrors of the Lord. I dare not, there- 
fore, give up the plain, literal meaning either of St. Paul's or St. 
Peter's words. 

» 6. As to those of St. John, cited by me, I do not think you have 

proved they are not to be taken literally. In every single act of 
obedience, as well as in a continued course of it, ttolel diKaLodvvrjv [he 
doeth righteousness] ; and in either an act or a course of sin, ttolel 
afiagTLav [he doeth sin]. Therefore, that I may give no coun- 
tenance to any kind or degree of sin, I still interpret these words 
by those in the fifth chapter, and believe, " he that is born of 
God " (while he keepeth himself) " sinneth not ; " doth not commit 
outward sin. 

7. But " it is absolutely necessary," as you observe, " to add 
sometimes explanatory words to those of the sacred penman." It 



CHRISTIAN PERFECTION. 



809 



is so; to add words explanatory of their sense, but not subversive 
of it. The words added to this text, " Ye know all things," are 
such; and you yourself allow them so to be. But I do not allow 
the words willfully and habitually to be such. These do not 
explain but overthrow the text. That the first fathers thus 
explained it I deny; as also that I ever spoke lightly of them. 

8. You proceed: "You allow in another sermon, in evident 
contradiction to yourself, that the true children of God could 
and did commit sin." This is no contradiction to any thing I 
ever advanced. I every- where allow that a child of God can and 
will commit sin if he does not keep himself. "But this," you 
say, "is nothing to the present argument." Yes; it is the whole 
thing. If they keep themselves, they do not; otherwise, they can 
and do commit sin. I say nothing contrary to this in either ser- 
mon. But " hence," you say, " we conclude that he who is born 
of God may possibly commit sin" — an idle conclusion as ever 
was formed; for who ever denied it? I flatly affirm it in both 
the sermons and in the very paragraph now before us. The only 
conclusion which I deny is that " all Christians do and will com- 
mit sin as long as they live." Now, this you yourself (though 
you seem to start at it) maintain from the beginning of your let- 
ter to the end, namely, that all Christians do sin, and cannot but 
sin, more or less, to their lives' end. Therefore, I do not " art- 
fully put this conclusion," but it is your own conclusion, from 
your own premises. Indeed, were I artfully to put in any thing 
in expounding the word of God, I must be an arrant knave. 
But I do not; my conscience bears me witness that I speak the 
very truth, so far as I know it, in simplicity and godly sincerity. 

9. I think that all this time you are directly pleading for 
looseness of manners, and that every thing you advance natu- 
rally tends thereto. This is my grand objection to that doctrine 
of the necessity of sinning; not only that it is false, but that it is 
directly subversive of all holiness. The doctrine of the Gnostics 
was, not that a child of God does not commit sin — that is, act the 
things which are forbidden in Scripture — but that they are not sin 
in him, that he is a child of God still; so they contend, not for 
sinless, but sinful perfection; just as different from what I con- 
tend for as heaven is from hell. What the Donatists were I do 
not know; but I suspect they were the real Christians of that 
age, and were therefore served by St. Augustine and his warm 
adherents, as the Methodists are now by their zealous adversa- 
ries. It is extremely easy to blacken ; and could I give myself 



310 



LIVING THOUGHTS OF JOHN WESLEY. 



leave, I could paint the consequences of your doctrine in at least 
as dark and odious colors as you could paint mine. 

10. The passage of St. Peter mentioned in the sermons I still 
think proves all which I brought it to prove. 

"But you allow (Sermon xxii) that Paul and Barnabas did 
commit sin. And these were, without all controversy, fathers in 
Christ." That is, not without controversy — that either Barnabas 
when he left Paul, or Peter when he dissembled at Antioch, was 
at that time a father in Christ in St. John's sense; though by 
office undoubtedly they were. Their example, therefore, only 
proves what no one denies, namely, that if a believer keeps not 
himself he may commit sin. Would the conclusions here drawn 
" be made only by a very weak opponent ? " Then you are a 
weak opponent; for you make them all, either from these or 
other premises; for you believe and maintain, (l) That all the 
other apostles committed sins sometimes. (2) That all the other 
Christians of the apostolic age sometimes committed sin. (3) 
That all other Christians in all ages do and will commit sin as 
long as they live. And, (4) That every man must commit sin — 
cannot help it — as long as he is in the body. You cannot deny 
one of these propositions, if you understand your own premises. 
I am, reverend sir, 

Your affectionate brother, 

J. Wesley. 

Mk. Wesley's Personal Testimony. 

Journal^ Sunday, Dec. 2, 1744. — I was with two persons who 
believe they are saved from all sin. Be it so or not, why should 
we not rejoice in the work of God, so far as it is unquestionably 
wrought in them? For instance, I ask John C, "Do you pray 
always ? Do you rejoice in God every moment ? Do you in 
every thing give thanks ? In loss, in pain, in sickness, weariness, 
disappointments ? Do you desire nothing ? Do you fear noth- 
ing ? Do you feel the love of God continually in your heart ? 
Have you a witness in Avhatever you speak or do that it is pleas- 
ing to God ? " If he can solemnly and deliberately answer in the 
affirmative, why do I not rejoice and praise God on his behalf ? 
Perhaps because I have an exceeding complex idea of sanctifica- 
tion or a sanctified man. And so, for fear he should not have 
attained all I include in that idea, I cannot rejoice in what he 
has attained. 

Sunday, Dec. 23, 1744. — I was unusually lifeless and heav^'" 



CHRISTIAN PERFECTION. 



811 



till the love-feast in the evening, when, just as I was constrain- 
ing myself to speak, I was stopped, whether I would or no ; for 
the blood gushed out of both my nostrils, so that I could not add 
another word; but in a few minutes it stayed, and all our hearts 
and mouths were opened to praise God. Yet the next day I was 
again as a dead man; but in the evening, while I was reading 
prayers at Snowsfields, I found such light and strength as I never 
remember to have had before. I saw every thought, as well as 
every action or word, just as it was rising in my heart ; and 
whether it was right before God or tainted with pride or selfish- 
ness. I never knew before (I mean not as at this time) what it 
was " to be still before God." 

Tuesday, 25. — I waked, by the grace of God, in the same 
spirit; and about eight, being with two or three that believed in 
Jesus, I felt such an awe and tender sense of the presence of 
God as greatly confirmed me therein; so that God was before me 
all the day long. I sought and found him in every place, and 
could truly say, when I lay down at night, "Now I have lived a 
day." 

Friday, Oct. 29, 1762. — I left Bristol, and the next day came 
to London. 

Monday, Nov. 1. — I went down to Canterbury. Here I seri- 
ously reflected on some late occurrences ; and, after weighing the 
matter thoroughly, wrote as follows: 

" Without any preface or ceremony, which is needless between you and me, I 
will simply and plainly tell what I dislike in your doctrine, spirit, or outward be- 
havior. When I say yours, I include Brothers Bell and Owen, and those who are 
most closely connected with them. 

" 1. 1 like your doctrine of perfection, or pure love ; love excluding sin ; your insisting 
that it is merely by faith ; that consequently it is instantaneous (though preceded 
and followed by a gradual work), and that it may be now, at this instant. 

" But I dislike your supposing man may be as perfect as an angel, that he can be 
absolutely perfect, that he can be infallible or above being tempted, or that the 
moment he is pure in heart he cannot fall from it. I dislike the saying this was 
not known or taught among us till within two or three years. I grant you did not 
know it. You have over and over denied instantaneous sanctification to me ; but 
I have known and taught it (and so has my brother, as our writings show) above 
these twenty years. I dislike your directly or indirectly depreciating justification, 
saying a justified person is not in Christ, is not born of God, is not a new creature, 
has not a new heart, is not sanctified, not a temple of the Holy Ghost, or that he 
cannot please God, or cannot grow in grace. I dislike your saying that one saved 
from sin needs nothing more than looking to Jesus, needs not to hear or think of 
any thing else ; believe, believe, is enough ; that he needs no self-examination, no 
times of private prayer, needs not mind little or outward things, and that he 



812 



LIVING THOUGHTS OF JOHN WESLEY, 



cannot be taught by any person who is not in the same state. I dislike your affirm- 
ing that justified persons in general persecute them that are saved from sin 
that they have persecuted you on this account, and that for two years past you 
have been more persecuted by the two brothers than ever you was by the world in; 
all your life. 

"2. As to your spirit, I like your confidence in God and your zeal for the salvation 
of souls. 

" But I dislike something which has the appearance of pride, of overvaluing 
yourselves and undervaluing others, particularly the preachers, thinking not only 
that they are blind, and that they are not sent of God, but even that they are dead ;. 
dead to God and walking in the way to hell ; that they are going one way, you an- 
other ; that they have no life in them. Your speaking of yourselves as though you 
were the only men who knew and taught in the Gospel, and as if not only all the 
clergy, but all Methodists besides, were in utter darkness. I dislike something that 
has the appearance of enthusiasm, overvaluing feelings and inward impressions, 
mistaking the work of imagination for the voice of the Spirit, expecting the end 
without the means, and undervaluing reason, knowledge, and wisdom in general. I 
dislike something that has the appearance of Antinomianism, not magnifying the 
law and making it honorable ; not enough valuing tenderness of conscience and ex- 
act watchfulness in order thereto, using faith rather as contradistinguished from 
holiness than as productive of it. 

" But what I most of all dislike is your littleness of love to your brethren, to 
your own society ; your want of union of heart with them, and bowels of mercy to- 
ward them ; your want of meekness, gentleness, Jong-suffering ; your impatience 
of contradiction ; your counting every man your enemy that reproves or admonishes 
you in love ; your bigotry and narrowness of spirit, loving in a manner only those 
that love you ; your censoriousness, proneness to think hardly of all who do not ex- 
actly agree with you — in one word, your divisive spirit. Indeed, I do not believe 
that any of you either design or desire a separation ; but you do not enough fear, 
abhor, and detest it, shuddering at the very thought. And all the preceding tem- 
pers tend to it, and gradually prepare you for it. Observe, I tell you before. God 
grant that you may immediately and affectionately take warning ! 

Letter to Mrs. Elizabeth Bennis, of Limerick. 

Manchester, 3Iarch 29, 1Y66. 

My Dear Sister: One of our preachers has lately advanced a 
new position among us — that there is no direct or immediate 
witness of sanctification, but only a perception or conscioij^ness 
that we are changed, filled with love, and cleansed from sin. 
But, if I understand you right, you find a direct testimony that 
you are a child of God. 

Now, certainly, if God has given you this light lie did not in- 
tend that you should hide it under a bushel. " It is good to con- 
ceal the secrets of a king, but it is good to tell the loving-kind- 
ness of the Lord." Every one ought to declare what God has 
done for his soul, and that with all simplicity; only care is to be 



CHRISTIAN PERFECTION. 



31S 



taken to declare to several persons that part of our experience 
ivhich they are severally able to bear; and some parts of it to 
such alone as are upright and simple of heart. 

One reason why those who are saved from sin should freely de- 
clare it to believers is because nothing is a stronger incitement tO' 
them to seek after the same blessing. And we ought, by every 
possible means, to press evej*y serious believer to forget the 
things which are behind, and with all earnestness go on to per- 
fection. Indeed, if they are not thirsting after this it is scarcely 
possible to keep what they have ; they can hardly retain any 
power of faith if they are not panting after holiness. 

A thousand infirmities are consistent even with the highest de- 
gree of holiness, which is no other than pure love, a heart devoted 
to God ; one design and one desire. Then, whatever is done, 
either in word or deed, may be done in the name of the Lord 
Jesus. 

Press after all the residue of promises. I am, my dear sister, 

Your affectionate brother.. 

Letter to Lady . 

London, June 19, l'7'7l. 

My Dear Lady: Many years since I saw that "without holi- 
ness no man shall see the Lord." I began following after it^ 
and inciting all with whom I had any intercourse to do the same. 

Ten years after God gave me a clearer view than I had before 
of the way how to attain this, namely, by a faith in the Son of 
God. And immediately I declared to all, " We are saved from 
sin, we are made holy by faith." This I testified in private, in 
public, in print, and God confirmed it by a thousand witnesses. 
I have continued to declare this for above thirty years, and God 
hath continued to confirm the word of his grace. But during 
this time well nigh all the religious world hath set themselves 
in array against me, and among the rest many of my own chil- 
dren, following the example of one of my eldest sons, Mr. W. 
Their general cry has been, "He is unsound in the faith; he 
preaches another gospel ! " I answer. Whether it be the same 
which they preach or not, it is the same which I have preached 
for above thirty years. This may easily appear from what I 
have published during that wliole term. I instance only in three 
sermons : that on Salvation by Faith," printed in the year 1738;, 
that on "The Lord our Righteousness," printed a few years since ^ 



314 



LIVING THOUGHTS OF JOHN WESLEY. 



and that on Mr. Whitefield's funeral, printed only some months 
ago. But it is said, "O, but you printed ten lines in August last 
which contradict all your other writings." Be not so sure of 
this. It is probable, at least, that I understand my own mean- 
ing as well as you do, and that meaning I have yet again de- 
-clared in the sermon last referred to. By that interpret those 
ten lines, and you will understand them better. Although I 
should think that any one might see, even without this help, that 
the lines in question do not refer to the condition of obtaining, 
but of continuing in, the favor of God. But whether the senti- 
ment contained in those lines be right or wrong, and whether it 
be well or ill expressed, the Gos23el which I now preach God does 
still confirm by new witnesses in every place; perhaps never so 
mucli in this kingdom as within these last three months. Now, 
I argue from glaring, undeniable fact, God cannot bear witness 
to a lie. The Gospel, therefore, which he confirms must be true 
in substance. There may be opinions maintained at the same 
time which are not exactly true; and who can be secure from 
these ? Perhaps I thought myself so once. When I was much 
younger than I am now, I thought myself almost infallible; but, 
I bless God, I know myself better now. 

Letter to Miss Chapman. 

Near London, Fehruo.ry^ 25, 17*74. 
My Dear Sister: I should have been glad to see you at New- 
bury; but the will of our Lord is best. 

You can never speak too strongly or explicitly upon the head 
of Christian perfection. If you speak only faintly and indirectly, 
none will be offended and none profited. But if you speak out, 
although some will probably be angry, yet others will soon find 
the power of God unto salvation. You have good encouragement 
from the experience of her whom God has lately taken to him- 
self. Speak to all and spare not. Be instant in season, out of 
season, and pray always with all perseverance, particularly for 

Yours affectionately. 

Letter to Mrs. Crosby. 

Xkwcastle, May 11. 

• My Dear Sister: Neither must the witness supersede the 

fruit, nor the fruit the witness, of the Spirit. Let other men talk 
this Avay or that, the word of the Lord shall stand. 

I believe your spending a little time at P. may be of use. 



CHRISTIAN PERFECTION. 



315 



Probably it will remove their prejudice against [Christian] perfec- 
tion. But if Mr. T. has a mind to marry our friend, I think 
neither you nor I shall forward it. She is far happier, since she 
is free, so to abide. 

Do you never find any tendenc}'' to pride ? Do you find noth- 
ing like anger ? Is your mind never ruffled, put out of tune ? 
Do you never feel any useless desire, any desire of pleasure, of 
ease, of approbation, or increase of fortune? Do you find no 
, stubbornness, sloth, or self-will, no unbelief ? 

Certainly the more freely you speak to me the better. I found 
what you said in your last helpful. It is of great use to have 
our minds stirred up by way of remembrance, even of the things 
which we know already. I speak of myself very little to any 
one, were it only for fear of hurting them. I have found ex- 
ceeding few that could bear it. So I am constrained to repress 
my natural openness. I find scarcely any temptation from any 
thing in the world. My danger is from persons. 

0, for a heart to praise my God, 
A heart from sin set free ! 

Dear Sally, adieu ! 

Letter to Mrs. Hester Anjst Rogers. 

London, January 7, 1'782. 

My Dear Hetty: In the success of Mr. Leech's preaching we 
have one proof of a thousand that the blessing of God always 
attends the publishing of full salvation as attainable now by sim- 
ple faith. You should always have in readiness that little tract. 
The Plain Account of Christian Perfection. There is nothing 
that would so effectually stop the mouths of those who call this 
" a new doctrine." All who thus object are really (though they 
suspect nothing less) seeking sanctifi cation by works. If it be by 
works, then certainly these will need time in order 'r,o the doing 
of these works. But if it is by faith, it is plain a moment is a 
thousand years. Then God says (in the spiritual as the outward 
world). Let there be light, and there is light. 

I am in great hopes, as J. S. got his own soul much quickened 
in Macclesfield, he will now be a blessing to many at Chester. A 
few witnesses of pure love remain there still ; but several are 
gone to Abraham's bosom. Encourage those in M. who enjoy it 
to speak explicitly what they do experience, and go on till they 
know all that "love of God that passeth knowledge." 

Give all the help you can, my dear Hetty, to them and to 

Yours most affectionately. 



816 



LIVING THOUGHTS OF JOHN WESLEY. 



From his Journal^ IT 75. —Many here have lately experienced 
the great salvation, and their zeal has been a general blessing. 
Indeed, this I always observe : wherever a work of sanctification 
breaks out the whole work of God prospers. Some are convinced 
of sin, others justified, and all stirred up to greater earnestness 
for salvation. 

1778. — I returned to London, and Sunday, 11, buried the re- 
mains of Eleanor Lee. I believe she received the great j^romise 
of God, entire sanctification, fifteen or sixteen years ago, and that 
she never lost it for an hour. I conversed intimately with her- 
ever since, and never saw her do any action, little or great, nor 
heard her speak any word which I could reprove. Thou wast 
indeed ''a mother in Israel." 

1779. — When Mr. Brackenbury preached the old Methodist 
doctrine, one of them said, "You must not preach such doctrine 
here. The doctrine of perfection is not calculated for the me- 
ridian of Edinburgh." Waiving, then, all other hinderances, is it 
any wonder that the work of God has not prospered here ? 

1781. — Indeed, you have already received a thousand blessings;, 
but the greatest of all is yet behind — Christ in a pure and sinless 
heart, reigning the Lord of every motion there. It is good for 
you to hold fast what you have attained, and to be continually 
aspiring after this ; and you will never find more life in your own 
soul than when you are earnestly exhorting others to go on unto 
perfection. 

1782. — That point, entire salvation froni inbred sin, can hardly 
ever be insisted upon, either in preaching or prayer, without a 
particular blessing. Honest Isaac Brown firmly believes this doc- 
trine, that we are to be saved from all sin in this life. But I wish,, 
when opportunity serves, you w^ould encourage him, (l) To preach 
Christian perfection constantly, strongly, and explicitly ; (2) Ex- 
plicitly to assert and prove that it may be received now ; and, 
(3) (which, indeed, is implied therein) That it is to be received by 
simple faith. 

1785. — As long as you are yourself earnestly aspiring after a 
full deliverance from all sin, and a renewal in the whole image of 
God, God will prosper you in your labor ; especially if you con- 
stantly and strongly exhort all believers to expect full salvation 
now by simple faith. And never be weary of well-doing ; in due 
time you shall reap if you faint not ! 



CHRISTIAN PERFECTIOK 



317 



1785. — Indeed, His work will flourish in every place where full 
•sanctification is clearly and strongly preached. 

1785. — And it will be well, as soon as any of them find peace 
with God, to exhort them to " go on to perfection." The more 
explicitly and strongly you press all believers to aspire after full 
sanctification, as attainable now by simple faith, the more the 
whole work of God will prosper. 

1786. — You do well insisting upon full and present salvation, 
whether men will hear or forbear. 

1786. — We had a love-feast in the evening, at which many art- 
lessly testified what God had done for their souls. I have not 
for many years known this society in so prosperous a condition. 
This is undoubtedly owing, first, to the exact discipline which 
has for some time been observed among them ; and, next, to the 
strongly and continually exhorting the believers "to go on to 
perfection." 

1787. — It requires a great degree of watchfulness to retain the 
perfect love of God ; and one great means of retaining it is 
frankly to declare what God has given you, and earnestly to 
exhort all the believers you meet with to follow after full salva- 
tion. 

Body, Soul, and Spirit. 

1. The words, as literally translated as the English tongue will 
bear, run thus : " May the whole of you, the spirit and soul and 
body, be preserved blameless." 

What does St. Paul here mean by dividing man into three 
parts, " the spirit and soul and body ?" 

This creates what has been thought an insurmountable difficulty 
by those who argue thus : 

" How is it possible to contradistinguish the soul both from 
the spirit and from the body ? For it must be either material or 
immaterial, matter or not matter ; there is no medium. But if it 
be matter, does it not coincide with the body? If it be not mat- 
ter, does it not coincide with the spirit ?" 

But perhaps a way may be found of untieing this knot, of un- 
raveling this difficulty, by simply declaring the (at least probable) 
meaning of these three terms. 

May not the spirit mean (so it has been understood by the 
•Christians in all ages) the highest principle in man, the immortal 



318 



LIVING THOUGHTS OF JOHN WESLEY. 



spirit made in the image of God, endued (as all spirits are, so far 
as we can conceive) with self-motion, understanding, will, and 
liberty ? 

Is not the body that portion of organized matter which every 
man receives in the womb, with which he is born into the world, 
and which he carries with him to the grave ? At present it is 
connected with flesh and blood. But these are not the body. 
They are only the temporary clothing of the body, which it 
wholly puts off in the grave. 

The soul seems to be the immediate clothing of the spirit, the 
vehicle with which it is connected from its first existence, and 
which is never separated from it, either in life or in death. 
Probably it consists of ethereal or electric fire, the purest of all 
matter. It does not seem to be affected by the death of the 
body, but envelopes the separate as it does the embodied spirit ; 
neither will it undergo any essential change when it is clothed 
upon with the immortal body at the resurrection. 

May not the apostle have an eye to this in those remarkable 
words : " We that are in this tabernacle " (this corruptible flesh 
and blood) "do groan, being burdened; not for that we would 
be unclothed" (divested of all covering, which belongs only to 
the Father of spirits), " but clothed upon " with the glorious 
resurrection -body, covering both our soul and spirit (2 Cor. v, 4). 
This will swallow up, totally destroy — ro 'dvrjrov — that which loas 
mortal, namely, the flesh and blood, which alone was liable to 
death. 

If we understand the words of the apostle in this sense, all the 
difficulty vanishes away. We allow there can be no medium be- 
tween material and immaterial. But still there is room for a 
wide and essential difference between the soul and the body ; the 
latter implying that original portion of matter which is now 
clothed with flesh and blood ; the former, that vehicle of ethereal 
fire which immediately covers the immortal spirit. 

CoNGLETON, March 31, 1786. 



"WHAT IS AN ARMINIAN?" 

1. To SAY, "This man is an Arminian," has the same effect on 
many hearers as to say, " This is a mad dog." It puts them into 
a fright at once : they run away from him with all speed and 



WRAT IS AI^ ARAIINIANf 



319 



diligence ; and will hardly stop, unless it be to throw a stone at 
the dreadful and mischievous animal. 

2. The more unintelligible the word is, the better it answers 
the purpose. Those on whom it is fixed know not what to do ; 
not understanding what it means, they cannot tell what defense 
to make, or how to clear themselves from the charge. And it is 
not easy to remove the prejudice which others have imbibed, who 
know no more of it than that it is "something very bad," if not 
" all that is bad ! " 

3. To clear the meaning, therefore, of this ambiguous term, 
may be of use to many : to those who so freely pin this name 
upon others, that they may not say what they do not understand ; 
to those that hear them, that they may be no longer abused by 
men's saying they know not what; and to those upon whom the 
name is fixed, that they may know how to answer for themselves. 

4. It may be necessary to observe, first, that many confound 
Arminians with Arians. But this is entirely a different thing ; 
the one has no resemblance to the other. An Arian is one who 
denies the Godhead of Christ ; we scarce need say, the supreme, 
eternal Godhead, because there can be no God but the supreme, 
eternal God, unless we will make two Gods, a great God and a 
little one. Now, none have ever more firmly believed or more 
strongly asserted the Godhead of Christ than many of the 
(so called) Arminians have done, yea, and do at this day. 
Arminianism, therefore (whatever it be), is totally different from 
Arianism. 

5. The rise of the word was this : James Harmens — in Latin 
Jacohiis Armi7ims — was first one of the ministers of Amsterdam, 
and afterward Professor of Divinity at Leyden. He was edu- 
cated at Geneva ; but in the year 1591 began to doubt of the 
principles which he had till then received. And being more and 
more convinced that they were wrong, when he was vested with 
the professorship he publicly taught what he believed the truth, 
till, in the year 1609, he died in peace. But a few years after 
his death some zealous men, with the Prince of Orange at their 
head, furiously assaulted all that held what were called his opin- 
ions ; and, having procured them to be solemnly condemned in 
the famous Synod of Dort (not so numerous or learned, but full 
as impartial as the Council or Synod of Trent), some were put to 
death, some banished, some imprisoned for life, all turned out of 
their employments, and made incapable of holding any office,, 
either in Church or State. 



S20 



LIVING THOUGHTS OF JOHN WESLEY. 



6. The errors charged upon these (usually termed Arminians) 
"by their opponents are five : (1) That they deny original sin ; 
'(2) That they deny justification by faith ; (3) That they deny ab- 
solute predestination ; (4) That they deny the grace of God to be 
irresistible ; and (5) That they affirm a believer may fall from grace. 

With regard to the first two of these charges, they plead, Not 
Guilty. They are entirely false. No man that ever lived, not 
John Calvin himself, ever asserted either orignal sin or justifi- 
cation by faith in more strong, more clear and express terms, 
than Arminius has done. These two points, therefore, are to be 
set out of the question ; in these both parties agree. In this 
respect there is not a hair's breadth difference between Mr. Wesley 
Bnd Mr. Whitefield. 

1. But there is an undeniable difference between the Calvinists 
and Arminians with regard to the three other questions. Here 
they divide ; the former believe absolute, the latter only condi- 
tional, predestination. The Calvinists hold, (1) God has absolutely 
decreed, from all eternity, to save such and such persons, and no 
others ; and that Christ died for these and none else. The 
Arminians hold God has decreed from all eternity, touching all 
that have the written word, " He that believeth shall be saved : 
he that believeth not, shall be condemned ; " and in order to this, 
" Christ died for all, all that were dead in trespasses and sins ; " 
that is, for every child of Adam, since " in Adam all died." 

8. The Calvinists hold, secondly, that the saving grace of God 
is absolutely irresistible ; that no man is any more able to resist 
it than to resist the stroke of lightning. The Arminians hold 
that, although there may be some moments wherein the grace of 
God acts irresistibly, yet, in general, any man may resist, and 
that to his eternal ruin, the grace whereby it was the will of God 
he should have been eternally saved. 

9. The Calvinists hold, thirdly, that a true believer in Christ 
cannot possibly fall from grace. The Arminians hold that a 
true believer may "make shipwreck of faith and a good con- 
science ; " that he may fall, not only foully, but finally, so as to 
perish forever. 

10. Indeed, the two latter points, irresistible grace and infal- 
lible perse verence, are the naturaL consequence of the former, of 
the unconditional decree. For, if God has eternally and absolutely 
decreed to save such and such persons, it follows, both that they 
cannot resist his saving grace (else they might miss of salvation), 
and that they cannot finally fall from that grace which they can- 



GOD'S SOVEREIGNTY. 



32 1 



not resist. So that in effect the three questions come into one, 
"Is predestination absolute or conditional?" The Arminians 
believe it is conditional ; the Calvinists, that it is absolute. 

11. Away, then, with all ambiguity! Away with all expres- 
sions which only puzzle the cause ! Let honest men speak out, 
and not play with hard words which they do not understand. 
And how can any man know what Arminius held who has never 
read one page of his writings. Let no man bawl against Armin- 
ians till he knows what the term means ; and then he will know 
that Arminians and Calvinists are just upon a level. And Armin- 
ians have as much right to be angry at Calvinists as Calvinists 
have to be angry at Arminians. John Calvin was a pious, learned, 
sensible man ; and so was James Harmens. Many Calvinists 
are pious, learned, sensible men ; and so are many Arminians. 
Only the former hold absolute predestination ; the latter, con- 
ditional. 

12. One word more: Is it not the duty of every Arminian 
preacher, first, never, in public or in private, to use the word 
Calvinist as a term of reproach ; seeing it is neither better nor 
worse than calling names ? — a practice no more consistent with 
good sense or good manners than it is with Christianity. Sec- 
ondly, to do all that in him lies to prevent his hearers from 
doing it, by showing them the sin and folly of it ? And is it not 
equally the duty of every Calvinist preacher, first, never, in pub- 
lic or in private, in preaching or in conversation, to use the word 
Arminian as a term of reproach? Secondly, to do all that in 
him lies to prevent his hearers from doing it, by showing them 
the sin and folly thereof ; and that the more earnestly and dili- 
gently if they have been accustomed so to do ? perhaps encour- 
aged therein by his own example ! 



GOD'S SOVEREIGNTY. 

God reveals himself under a twofold character ; as a Creator, 
and as a Governor, These are no way inconsistent with each 
other, but they are totally different. 

As a Creator, he has acted in all things according to his own 
sovereign will. Justice has not, cannot have, any place here ; for 
nothing is due to what has no being. Here, therefore, he may, in 
21 



822 



LIVING THOUGHTS OF JOHN WESLEY. 



the most absolute sense, do what he will with his own. Accord- 
ingly, he created the heavens and the earth, and all things that- 
are therein, in every conceivable respect, " according to his own 
good pleasure." 1. He began his creation at what time, or rather 
at what part of eternity it seemed him good. Had it pleased 
him, it might have been millions of years sooner, or millions of 
ages later. 2. He determined, by his sovereign will, the dura- 
tion of the universe ; whether it should last seven thousand, or 
seven hundred thousand, or numberless millions of years. 3. By 
the same, he appointed the place of the universe in the immensity 
of space. 4. Of his sovereign will he determined the number of 
the stars, of all the component parts of the universe, and the 
magnitude of every atom, of every fixed star, every planet, and' 
every comet. 5. As Sovereign, he created the earth, with all the 
furniture of it, whether animate or inanimate ; and gave to each 
such a nature, with such properties. 6. Of his own good pleasure 
he made such a creature as man, an embodied spirit, and, in con- 
sequence of his spiritual nature, endued with understanding, will, 
and liberty. 7. He has determined the times for every nation to 
come into being, with the bounds of their habitation. 8. He has 
allotted the time, the place, the circumstances, for the birth of each, 
individual : 

If of parents I came that honor'd Thy name, 
'Twas thy goodness appointed it so. 

9. He has given to each a body, as it pleased him, weak or 
strong, healthy or sickly. This implies, 10. That he gives them 
various degrees of understanding, and of knowledge, diversified 
by numberless circumstances. It is hard to say how far this 
extends ; what an amazing difference there is, as to the means of 
improvement, between one born and brought up in a pious 
English family and one born and bred among the Hottentots. 
Only we are sure the difference cannot be so great as to necessi- 
tate one to be good, or the other to be evil ; to force one into 
everlasting glory, or the other into everlasting burnings. This 
cannot be, because it would suppose the cliaracter of God as a 
Creator to interfere with God as a Governor ; wherein he does 
not, cannot possibly, act according to his own mere sovereign 
will ; but, as he has expressly told us, according to the invariable 
rules both of justice and mercy. 

Whether, therefore, we can account for it or no (which indeed 
we cannot in a thousand cases), we must absolutely maintaia 



GOUS SOVEREIGNTY. 



323 



that God is a rewarder of them that diligently seek him. But he 
cannot reward the sun for shining, because the sun is not a free 
agent. Neither could he reward us for letting our light shine 
before men, if we acted as necessarily as the sun. All reward, as 
well as all punishment, presupposes free agency ; and whatever 
creature is incapable of choice is incapable of either one or the 
other. 

Whenever, therefore, God acts as a Governor, as a rewarder, or 
punisher, he no longer acts as a mere Sovereign, by his own sole 
will and pleasure ; but as an impartial Judge, guided in all things 
by invariable justice. 

Yet it is true that, in some cases, mercy rejoices over justice ; 
although severity never does. God may reward more, but he will 
never punish more, than strict justice requires. It may be allowed 
that God acts as Sovereign in convincing some souls of sin ; ar- 
resting them in their mid-career, by his resistless power. It 
seems also that, at the moment of our conversion, he acts irre- 
sistibly. There may likewise be many irresistible touches dur- 
ing the course of our Christian warfare ; with regard to which 
every believer may say : 

" In the time of my distress 

Thou hast my succor been, 
In my utter helplessness 

Restraining me from sin." 

But Still, as St. Paul might have been either obedient or " dis- 
obedient to the heavenly vision," so every individual may, after 
all that God has done, either improve his grace or make it of 
none effect. 

Whatever, therefore, it has pleased God to do of his sovereign 
pleasure as Creator of heaven and earth, and whatever his mercy may 
do on particular occasions, over and above what justice requires, 
the general rule stands firm as the pillars of heaven : " The Judge 
of all the earth will do right. He will judge the world in 
righteousness," and every man therein, according to the strictest 
justice. He will punish no man for doing any thing which he 
could not possibly avoid ; neither for omitting any thing which 
he could not possibly do. Every punishment supposes the 
offender might have avoided the offense for which he is pun- 
ished ; otherwise, to punish him would be palpably unjust, and 
inconsistent with the character of God our Governor. 

Let, then, these two ideas of God the Creator, the sovereign 



324 LIVING THOUGHTS OF JOHN WESLEY. 

Creator, and God the Governor, the just Governor, be always 
kept apart. Let us distinguish them from each other with the 
utmost care. So shall we give God the full glory of his sovereign 
grace without impeaching his inviolable justice. 



CONCERNING "GOSPEL MINISTERS." 

1. How frequently do we hear this expression from the mouths 
of rich and poor, learned and unlearned ! Many lament that 
they have not a gospel minister in their church, and therefore 
are constrained to seek one at the meeting. Many rejoice that 
they have a gospel minister, and that there are many such in 
their neighborhood. Meantime, they generally speak with much 
displeasure, if not contempt, of those who they say are not gos- 
pel ministers. 

2. But it is to be feared few of these understand what they 
say. Few understand w^hat that expression means. Most that 
use it have only crude, confused notions concerning gospel min- 
isters. And hence many inconveniences arise; yea, much hurt to 
the souls of men. They contract prejudices in favor of very 
worthless men, who are indeed blind leaders of the blind, not 
knowing what the real Gospel is, and therefore incapable of 
preaching it to others. Meantime, from the same cause, they 
contract prejudices against other ministers, who in reality both 
live and preach the Gospel, and therefore are "well able to instruct 
them in all those truths that accompany salvation. 

3. But what, then, is the meaning of the expression, Who is 
a gospel minister? Let us consider this important question 
calmly in the fear and in the presence of God. 

Not every one that preaches the eternal decrees (although many 
suppose this is the very thing); that talks much of the sover- 
eignty of God, of free, distinguishing grace, of dear electing love, 
of irresistible grace, and of the infallible perseverance of the 
saints. A man may speak of all these by the hour together; yea, 
with all his heart and with all his voice, and yet have no right at 
all to the title of a gospel minister. 

Not every one that talks largely and earnestly on those pre- 
cious subjects — the righteousness and blood of Christ. Let a 
man descant on these in ever so lively a manner, let him describe 



CONCERNING " GOSPEL MINISTERS:' 



325 



l]is sufferings ever so pathetically; if he stops there, if he does 
not show man's duty as well as Christ's sufferings, if he does 
not apply all to the consciences of the hearers, he will never lead 
them to life, either here or hereafter, and therefore is no gospel 
minister. 

Not every one who deals in the promises only, without ever 
showing the terrors of the law ; that slides over " the wrath of 
God revealed from heaven against all ungodliness and unright- 
eousness," and endeavors to heal those that never were wounded. 
These promise-mongers are no gospel ministers. 

Not every one (very nearly allied to the former) who bends 
all his strength to coax sinners to Christ. Such soft, tender ex- 
pressions as " My dear hearers, my dear lambs," though repeated 
a thousand times, do not prove a gospel minister. 

Lastly, not every one that preaches justification by faith; he 
that goes no farther than this, that does not insist upon sanctifi- 
cation also, upon all the fruits of faith, upon universal holiness, 
does not declare the whole counsel of God, and consequently is 
not a gospel minister. 

4. Who, then, is such ? Who is a gospel minister in the full 
scriptural sense of the word ? He, and he alone, of whatever de- 
nomination, that does declare the whole counsel of God; that 
does preach the whole Gospel, even justification and sanctifica- 
tion preparatory to glory. He that does not put asunder what 
God has joined, but publishes alike, " Christ dying for us, and 
Christ living in us." He that constantly applies all this to the 
hearts of the hearers, being willing to spend and be spent for 
them; having himself the mind which was in Christ, and steadily 
walking as Christ also walked; he, and he alone, can with propri- 
ety be termed a gospel minister. 

5. Let it be particularly observed, if the Gospel be " glad tid- 
ings of great salvation which shall be unto all people," then those 
only are in the full sense gospel ministers who proclaim the 
" great salvation " — that is, salvation from all (both inward and 
outward) sin, into " all the mind that was in Christ Jesus; " and 
likewise proclaim offers of this salvation to every child of man. 
This honorable title is, therefore, vilely prostituted when it is 
given to any but those who testify " that God willeth all men to 
be saved," and " to be perfect as their Father which is in heaven 
is perfect." 



326 



LIVING THOUGHTS OF JOHN WESLEY. 



UPON NECESSITY. 
TO THE READER. 

I HAD finished what I had designed to say on this subject when the Essay on 
Liberty and Necessity fell into my hands — a most elaborate piece, touched and 
retouched with all possible care. This has occasioned a considerable enlargement 
of the following tract. I would fain place mankind in a fairer point of view than 
that writer has done, as I cannot believe the noblest creature in the visible world 
to be only a fine piece of clock-work. 

Is man a free agent or is he not ? Are his actions free or nec- 
essary ? Is he self-determined in acting, or is he determined by 
some other being? Is the principle which determines him to 
act in himself or in another ? This is the question which I want 
to consider. And is it not an important one ? Surely there is not 
one of greater importance in the whole nature of things. For 
what is there that more nearly concerns all that are born of wom- 
an ? What can be conceived which more deeply affects, not 
some only, but every child of man ? 

1. 1. That man is not self-determined, that the principle of ac- 
tion is lodged not in himself, but in some other being, has been 
an exceeding ancient opinion; yea, near as old as the foundation 
of the world. It seems none that admit of revelation can have 
any doubt of this ; for it was unquestionably the sentiment of 
Adam soon after he had eaten of the forbidden fruit. He im- 
putes what he had done, not to himself, but another, *' the woman 
whom thou gavest me." It was also the sentiment of Eve, " The 
serpent beguiled me, and I did eat." "It is true, I did eat; but 
the cause of my eating, the spring of my action, was in another." 

2. The same opinion, that man is not self-determined, took root 
very early and spread wide, particularly in the Eastern world, 
many ages before Manes was born. Afterward, indeed, he 
and his followers, commonly called Manichees, formed it into a 
regular system. They not only maintained that all the actions 
of man were necessarily determined by a power exterior to him- 
self, but likewise accounted for it by ascribing the good to Oro- 
masdes, the parent of all good; the evil to the other independent 
being, Arimanius, the parent of all evil. 

3. From the Eastern world, " when arts and empire learned to 
travel west," this opinion traveled with them into Europe, and 
soon found its way into Greece. Here it was earnestly espoused 
and vehemently maintained by the Stoic philosophers, men of 
great renown among persons of literature, and some of the ablest 



UPON NECESSITY. 



827 



-disputants in the world. These affirmed with one mouth that, 
from the beginning of the world, if not rather from all eternity, 
there was an indissoluble chain of causes and effects, which in- 
cluded all human actions, and that these were by fate so con- 
nected together that not one link of the chain could be broken. 

4. A fine writer of our own country, who was a few years since 
gathered to his fathers, has, with admirable skill, drawn the same 
conclusion from different premises. He lays it down as a princi- 
ple (and a principle it is which cannot be reasonably denied) 
that as long as the soul is vitally united to the body, all its oper- 
ations depend on the body; that in particular all our thoughts 
depend upon the vibrations of the fibers of the brain; and of con- 
sequence vary more or less as those vibrations vary. In that ex- 
pression, " our thoughts," he comprises all our sensations, all our 
reflections and passions; yea, and all our volitions, and conse- 
quently our actions, which, he supposes, unavoidably follow those 
vibrations. He premises, " But you will say. This scheme infers 
the universal necessity of human actions," and frankly adds, 
" Certainly it does. I am sorry for it ; but I cannot help it." 

5. And this is the scheme which is now adopted by not a few 
of the most sensible men in our nation. One of these, fairly con- 
fessing that " he did not think himself a sinner," was asked, " Do 
you never feel any wrong tempers ? And do you never speak or 
act in such a manner as your own reason condemns ? " He can- 
didly answered, "Indeed I do. I frequently feel tempers and 
speak many words and do many actions which I do not approve 
of. But I cannot avoid it. They result, whether I will or no, 
from the vibrations of my brain, together with the motion of my 
blood and the flow of my animal spirits. But these are not in 
my own power. I cannot help them. They are independent on 
my choice. And therefore I cannot apprehend myself to be a 
sinner on this account." 

6. Very lately another gentleman, in free conversation, was 
carrying this matter a little farther. Being asked, " Do you be- 
lieve God is almighty?" he answered, "I do; or he could not 
have made the world." " Do you believe he is wise ? " "I 
cannot tell. Much may be said on both sides." " Do you believe 
he is good? " "No; I cannot believe it. I believe just the con- 
trary. For all the evil in the world is owing to him. I can as- 
cribe it to no other cause. I cannot blame the cur for barking or 
biting ; it is his nature, and he did not make himself. I feel 
wrong tempers in myself ; but that is not my fault, for I cannot 



S28 



LIVING THOUGHTS OF JOHN WESLEY. 



help it. It is my nature, and I could not prevent my having this 
nature, neither can I change it." 

7. The Assembly of Divines, who met at Westminster in the 
last century, express very nearly the same sentiment, though 
placed in a different light. They speak to this effect: "What- 
ever happens in time was unchangeably determined from all 
eternity. God ordained or ever the world was made all the 
things that should come to pass therein. The greatest and small- 
est were equally predetermined. In particular, all the thoughts, 
all the words, all the actions of every child of man; all that every 
man thinks or speaks or does from his birth till his spirit returns 
to God that gave it. It follows that no man can do either more 
or less good, or more or less evil, than he does. None can think, 
speak, or act any otherwise than he does, not in any the smallest 
circumstance. In all he is bound by an invisible, but more than 
adamantine, chain. No man can move his head or foot, open or 
shut his eyes, lift his hand or stir a finger any otherwise than as 
God determined he should from all eternity." 

8. That this chain is invisible they allow ; man himself per- 
ceives nothing of it. He suspects nothing less ; he imagines 
himself to be free in all his actions ; he seems to move hither and 
thither, to go this way or that, to choose doing evil or doing 
good, just at his own discretion. But all this is an entire mistake; 
it is no more than a pleasing dream. For all his ways are fixed 
as the pillars of heaven ; all unalterably determined. So that,, 
notwithstanding these gay, flattering appearances, 

In spite of all the labor we create, 

We only row ; but we are steer'd by fate ! 

9. A late writer, in his celebrated book upon free-will, ex- 
plains the matter thus : " The soul is now connected with a mate- 
rial vehicle and placed in the material world. Various objects 
here continually strike upon one or other of the bodily organs. 
These communicate the impression to the brain, consequent on 
Tvhich such and such sensations follow. These are the materials 
on which the understanding works in forming all its simple and 
complex ideas; according to which our judgments are formed. 
And according to our judgments are our passions, our love and 
hate, joy and sorrow, desire and fear, with their innumerable 
combinations. Now, all these passions together are the will va- 
riously modified; and all actions flowing from the will are volun- 
tary actions; consequently, they are good or evil, which otherwise 



UFON NECESSITY. 



329 



they could not be. And yet it is not in man to direct his own 
way while he is in the body and in the world." 

10. The author of an Essay on Liberty and N'ecessity, pub- 
lished some years since at Edinburgh, speaks still more explicitly^ 
and endeavors to trace the matter to the foundation : 

" The impressions," says he, " which man receives in the natural world do not 
correspond to the truth of things. Thus the quahties called secondary, which we 
by natural instinct attribute to matter, belong not to matter, nor exist without us ; 
but all the beauty of colors with which heaven and earth appear clothed is a sort 
of romance or illusion. For in external objects there is really no other distinction 
but that of the size and arrangement of their constituent parts, whereby the rays of 
light are variously reflected and refracted. 

" In the moral world, whatever is a cause with regard to its proper effect is an 
effect with regard to some prior cause, and so backward without end. Events, 
therefore, being a train of causes and effects, are necessary and fixed. Every one- 
must be, and cannot be otherwise than it is. 

"And yet a feeling of an opposite kind is deeply rooted in our nature. Many 
things appear to us as not predetermined by any invariable law. We naturally 
make a distinction between things that must be and things that may be or may 
not. 

" So with regard to the actions of men. We see that connection between an ac- 
tion and its motive to be so strong that we reason with full confidence concerning 
the future actions of others. But if actions necessarily arise from their proper 
motives, then all human actions are necessary and fixed. Yet they do not appear 
so to us. Indeed, before any particular action we always judge that the action will 
be the necessary result of some motive. But afterward the feeling instantly varies. 
We accuse and condemn a man for doing what is wrong. We conceive he had 
a power of acting otherwise, and the whole train of our feelings supposes him to 
have been entirely a free agent. 

" But what does this liberty amount to ? In all cases our choice is determined 
by some motive. It must be determined by that motive which appears the best 
upon the whole. But motives are not under our power or direction. When two 
motives offer we have not the power of choosing as we please. We are necessarily 
determined. 

" Man is passive in receiving impressions of things, according to which the judg- 
. ment is necessarily formed. This the will necessarily obeys, and the outward ac- 
' tion necessarily follows the will. 

" Hence it appears that God decrees all future events. He who gave such a 
nature to his creatures, and placed them in such circumstances that a certain train 
of actions must necessarily follow ; he who did so, and who must have foreseen the 
consequences, did certainly decree that those events should fall out and that men 
should act just as they do. 

" The Deity is the First Cause of all things. He formed the plan on which all 
things were to be governed, and put it in execution by establishing both in the nat- 
ural and moral world certain laws that are fixed and immutable. By virtue of 
these all things proceed in a regular train of causes and effects, bringing about the 
events contained in the original plan and admitting the possibility of no other. 
This universe is a vast machine winded up and set a-going. The several springs 



330 



LIVING THOUGHTS OF JOHX WESLEY. 



and wheels act unerringly one upon another. The hand advances and the clock 
strikes precisely as the artist has determined. In this plan man, a rational creat- 
ure, was to fulfill certain ends. He was to appear as an actor, and to act with con- 
sciousness and spontaneity. Consequently, it was necessary he should have some 
idea of Uberty, some feeling of things possible and contingent, things depending on 
himself, that he might be led to exercise that activity for which he was designed. 
To have seen himself a part of that great machine would have been altogether in- 
congruous to the ends he was to fulfill. Had he seen that nothing was contingent 
there would have been no room for forethought, nor for any sort of industry or 
care. Reason could not have been exercised in the way it is now — that is, man 
could not have been man. But now, the moment he comes into the world he acts 
as a free agent. And contingency, though it has no real existence in things, is made 
to appear as really existing. Thus is our natural feeling directly opposite to truth 
and matter of fact ; seeing it is certainly impossible that any man should act any 
otherwise than he does." 

See necessity drawn at full length, and painted in the most 
lively colors ! 

II. 1. It is easy to observe that every one of these schemes 
implies the universal necessity of human actions. In this they all 
agree that man is not a free but a necessary agent, being abso- 
lutely determined in all his actions by a principle exterior to 
himself. But they do not agree what that principle is. The 
most ancient of them, the Manichsean, maintained that men are 
determined to evil by the evil god, Arimanius ; that Oromasdes, 
the good god, Avould have prevented or removed that evil, but 
could not ; the power of the evil god being so great that he is 
not able to control it. 

2. The Stoics, on the other hand, did not impute the evil that 
is in the world to any intelligent principle, but either to the orig- 
inal stubbornness of matter, which even divine power was not 
capable of removing ; to the concatenation of causes and effects, 
which no i^ower whatever could alter ; or to unconquerable fate, 
to which they supposed all the gods, the supreme not excepted, 
to be subject. 

3. The author of two volumes entitled 3Ia)i rationally rejects 
all the preceding schemes, while he deduces all human actions 
from those passions and judgments which, during the present 
union of the soul and body, necessarily result from such and 
such vibrations of the fibers of the brain. Herein he directly as- 
cribes the necessity of all human actions to God, who, having fixed 
the laws of this vital union according to his own good pleasure, 
having so constituted man that the motions of the soul thus de- 
pend on the fibers of the body, has thereby laid him under an 
invincible necessity of acting thus, and in no other manner. So 



UPON NECESSITY. 



331 



-do those likewise who suppose all the judgments and passions 
necessarily flow from the motion of the blood and spirits. For 
this is indirectly to impute all our passions and actions to Him who 
^lone determined the manner wherein our blood and spirits should 
move. 

4. The gentleman next mentioned does this directly, without 
any softening or circumlocution at all. He flatly and roundly 
aflirms the Creator is the proper author of every thing which man 
does; that by creating him thus he has absolutely determined the 
manner wherein he shall act, and that, therefore, man can no 
more help sinning than a stone can help falling. The Assembly 
of Divines do as directly ascribe the necessity of human actions 
to God in aflirming that God has eternally determined whatso- 
ever shall be done in time. So likewise does Mr. Edwards, of 
New England, in proving, by abundance of deep metaphysical 
reasoning, that "we mztst see, hear, taste, feel the objects that 
surround us, and must have such judgments, passions, actions^ 
and no other." He flatly ascribes the necessity of all our actions 
to Him who united our souls to these bodies, placed us in the 
midst of these objects, and ordered that these sensations, judg- 
ments, passions, and actions should spring therefrom. 

5. The author last cited connects together and confirms all the 
preceding schemes, particularly those of the ancient Stoics and 
the modern Calvinists. 

in. 1. It is not easy for a man of common understanding, es- 
pecially if unassisted by education, to unravel these finely woven 
schemes, or show distinctly where the fallacy lies. But he knows, 
he feels, he is certain they cannot be true; that the holy God can- 
not be the author of sin. The horrid consequences of supposing 
this may appear to the meanest understanding from a few plain, 
obvious considerations, of which every man that has common sense 
may judge. 

If all the passions, the tempers, the actions of men are wholly 
independent on their own choice, are governed by a principle ex- 
terior to themselves, then there can be no moral good or evil ; 
there can be neither virtue nor vice, neither good nor bad actions, 
neither good nor bad passions or tempers. The sun does much 
good; but it is no virtue; for he is not capable of moral goodness. 
Why is he not ? For this plain reason, because he does not act 
from choice. The sea does much harm : it swallows up thou- 
sands of men ; but it is not capable of moral badness, because 
it does not act by choice, but from a necessity of nature. If, 



332 



LIVIXG THOUGHTS OF JOHX WESLEY. 



indeed, one or the other can be said to act at all. Properly speak- 
ing, it does not ; it is purely passive ; it is only acted upon by 
the Creator, and must move in this manner and no other, seeing 
it cannot resist his will. In like manner St. Paul did much good, 
but it was no virtue if he did not act from choice. And if he 
was in all things necessitated to think and act he was not caj^able 
of moral goodness. Nero does much evil ; murders thousands of 
men, and sets fire to the city. But it is no fault ; he is not capa- 
ble of moral badness if he does not act from choice, but necessity. 
Nay, properly, the man does not act at all. He is only acted 
upon by the Creator, and must move thus, being irresistibly im- 
pelled ? For who can resist his will ? 

2. Again, if all the actions and passions and tempers of men 
are quite independent on their own choice, are governed by a 
principle exterior to themselves, then none of them is either re- 
wardable or punishable, is either praise or blame worthy. The 
consequence is undeniable. I cannot praise the sun for warming, 
nor blame the stone for wounding me, because neither the sun 
nor the stone acts from choice, but from necessity. Therefore, 
neither does the latter deserve blame, nor the former deserve 
praise. Neither is the one capable of reward, nor the other of 
punishment. And if a man does good as necessarily as the sun, 
he is no more praiseworthy than that ; if he does evil as necessarily 
as the stone, he is no more blameworthy. The dying to save 
your country is no way rewardable if you are compelled thereto; 
and the betraying your country is in no way punishable if you 
are necessitated to do it. 

3. It follows if there be no sucli thing as virtue or vice, as 
moral good or evil, if there be nothing rewardable or punishable 
in the actions or passions of men, then there can be no judgment 
to come, and no future rewards and punishments. For might not 
God as well judge the trees of the wood or the stones o^ the 
field as man, if man was as totally passive as they ? as irresistibly 
determined to act thus or thus ? What should he be commended 
or rewarded for who never did any good but when he could not 
help it, being impelled thereto by a force which he could not 
withstand ? What should he be blamed or punished for who 
never did any evil to which he Avas not determined by a power 
he could no more resist than he could shake the pillars of heaven ? 

This objection the author of the essay gives iu its full strength : " The advocates 
for liberty reason thus : If actions be necessary, and not in our own power, what 
ground is there for blame, self-condemnation, or remorse ? If a clock were sensi- 



UPON NECESSITY. 



333 



We of its own motions, and knew tliat they proceeded according to necessary laws, 
could it find fault with itself for striking wrong ? Would it not blame the artist 
who had so ill adjusted the wheels? So that, upon this scheme, all the moral con- 
stitution of our nature is overturned ; there is an end to all the operations of con- 
science about right and wrong ; man is no longer a moral agent, nor the subject of 
praise or blame for what he does." 

He strangely answers : " Certainly the pain, the remorse, which is felt by any 
man who had been guilty of a bad action springs from the notion that he has a 
power over his own actions, that he might have forborne to do it. It is on this ac- 
count that he is angry at himself and confesses himself to be blamable. That un- 
easiness proceeds on the supposition that he is free and might have acted a better 
part. And one under the dominion of bad passions is condemned upon this ground, 
that it was in his power to be free from them. Were not this the case brutes might 
be the objects of moral blame as well as man. But we do not blame them, because 
they have not freedom, a power of directing their own actions. We must therefore 
admit that the idea of freedom is essential to the moral feeling. On the system of 
universal necessity there could be no place for blame or remorse. And we struggle 
in vain to reconcile to this system the testimony which conscience clearly gives to 
freedom." 

Is this an answer to the objection ? Is it not fairly giving up 
the Avhole cause ? 

He adds: " A feeling of liberty, which I now scruple not to call 
deceitful, is interwoven with our nature. Man must be so con- 
stituted in order to attain virtue." To attain virtue ! Nay, you 
have yourself allowed that, on this supposition, virtue and vice 
can have no being. You go on : " If he saw himself as he really 
is " (sir, do not you see yourself so ?), " if he conceived himself 
and all his actions necessarily linked into the great chain which 
renders the whole order both of the natural and moral world un- 
alterably determined in every article, what would follow ? " 
Why, just nothing at all. The great chain must remain as it 
was before, since whatever you see or conceive, that is " unalter- 
ably determined in every article." 

To confute himself still more fully, he says : " If we knew good 
and evil to be necessary and unavoidable " (contradiction in 
terms; but let it pass), " there would be no more place for praise 
or blame, no indignation at those who had abused their rational 
powers, no sense of just punishment annexed to crimes, or of any 
reward deserved by good actions. All these feelings vanish at 
once with the feeling of liberty. And the sense of duty must be 
quite extinguished ; for we cannot conceive any moral obligation 
without supposing a power in the agent over his own actions." 

If so, what is he who publishes a book to show mankind that 
they have no power over their own actions ? 



834 



LIVIXG THOUGHTS OF JOHN WESLEY. 



To the objection that this scheme "makes God the author of 
sin," the essayist feebly answers: "Sin, or moral turpitude, lies in 
the evil intention of him that commits it, or in some wrong affec- 
tion. Now, there is no wrong intention in God." What then ? 
Whatever wrong intention or affection is in man you make God 
the direct author of it. For you flatly affirm, " Moral evil can- 
not exist without being permitted of God. And with regard to 
a first cause, permitting the same thing as causing." That I to- 
tally deny. But if it be, God is the proper cause of all the sin 
in the universe. 

4. Suppose, now, the Judge of all the earth, having just pro- 
nounced the awful sentence, " Depart, ye cursed, into everlasting- 
fire, prepared for the devil and his angels," should say to the one 
on the left hand, " What canst thou offer in thy own behalf ? " 
Might he not, on this scheme, answer, "Lord, why am I doomed 
to dwell with everlasting burnings ? For not doing good? Was 
it ever in my power to do any good action ? Could I ever do any 
but by that grace which thou hadst determined not to give me ? 
For doing evil ? Lord, did I ever do any which I was not bound 
to do by thy own decree ? Was there ever a moment when it was 
in my power either to do good or to cease from evil ? Didst thou 
not fix whatever I should do or not do or ever I came into the 
world? And was there ever one hour, from my cradle to my 
grave, wherein I could act otherwise than I did ? " Now, let 
any man say whose mouth would be stopped, that of the criminal 
or of the Judge ? 

5. But if, upon this supposition, there can be no judgment to 
come and no future rewards or punishments, it likewise follows 
that the Scriptures which assert both cannot be of divine origin. 
If there be not " a day wherein God will judge the world by that 
Man whom he hath appointed," if the wicked shall not go into 
eternal punishment, neither the righteous into life eternal, what 
can we think of that book which so frequently and solemnly 
affirms all these things ? We can no longer maintain that " all 
Scripture was given by the inspiration of God," since it is impos- 
sible that the God of truth should be the author of palpable 
falsehoods. So that whoever asserts the predetermination of 
all human actions, a doctrine totally inconsistent with the script- 
ural doctrine of a future punishment, heaven and hell, strikes 
hereby at the very foundation of Scripture, which must necessarily 
stand or fall with them. 

6. Such absurdities will naturally and necessarily follow from 



UPON NECESSITY. 



335 



the scheme of necessity. But Mr. Edwards has found out a most 
ingenious way of evading this consequence : " I grant," says that 
good and sensible man, " if the actions of men were involuntary, 
the consequence would inevitably follow; they could not be either 
good or evil, nor therefore could they be the proper object either 
of reward or punishment. But here lies the very ground of your 
mistake ; their actions are not involuntary. The actions of men 
are quite voluntary; the fruit of their own will. They love, they 
desire evil things ; therefore they commit them. But love and 
hate, desire and aversion, are only several modes of willing. Now, 
if men voluntarily commit theft, adultery, or murder, certainly 
the actions are evil, and therefore punishable. And if they vol- 
untarily serve God and help their neighbors, the actions are good, 
and therefore rewardable." 

V. I cannot possibly allow the consequence upon Mr. Edwards's 
supposition. Still I say if they are necessitated to commit rob- 
bery or murder, they are not punishable for committing it. But 
you answer, " N'ay, their actions are voluntary, the fruit of their 
own will." If they are, yet that is not enough to make them 
either good or evil. For their will, on your supposition, is irre- 
sistibly impelled, so that they cannot help willing thus or thus. 
If so, they are no more blamable for that will than for the 
actions which follow it. There is no blame if they are under a 
necessity of willing. There can be no moral good or evil unless 
they have liberty as well as will, which is entirely a different 
thing. And the not adverting to this seems to be the direct 
occasion of Mr. Edwards's whole mistake. 

8. God created man an intelligent being and endued him with 
will as well as understanding. Indeed, it seems without this his 
understanding would have been given to no purpose. Neither 
would either his will or understanding have answered any valu- 
able purpose if liberty had not been added to them, a power 
distinct from both ; a power of choosing for himself, a self- 
determining principle. It may be doubted whether God ever 
made an intelligent creature without all these three faculties, 
whether any spirit ever existed without them, yea, whether they 
are not implied in the very nature of a spirit. Certain it is that 
no being can be accountable for its actions which has not liberty 
as well as will and understanding. 

How admirably is this painted by Milton, supposing God to^ 
speak concerning his new-made creature : 



336 



LIVIXG THOUGHTS OF JOHN WESLEY. 



"I made him just and right, 
Sufficient to have stood, though free to fall. 
Such I created all the' ethereal powers ; 
Freely they stood who stood, and fell who fell. 
Not free, what proof could they have given sincere 
Of true allegiance, constant faith and love. 
Where only what they needs must do appeared, 
Not what they would ? "What praise could they receive, 
What pleasui'e I from such obedience paid, 
When will and reason (reason also is choice), 
Useless and vain, of freedom both despoil'd, 
Made passive both, had served necessity, 
Not me ? They therefore, as to right belonged, 
So were created — 

So without least impulse or shadow of fate, 

Or aught by me immutably foreseen, 

They trespass, authors to themselves in all 

Both what they judge and what they choose : For so 

I form'd them free ; and free they must remain. 

Till they enthrall themselves. I else must change 

Their nature, and reverse the high decree. 

Unchangeable, eternal, which ordain'd 

Their freedom ; they themselves ordain'd their fall.'" 

— Paradise Lost, Book iii. 

9. It seems tliej who divide the faculties of the human soul 
into the understanding, will, and affections, unless they make the 
will and affections the same thing (and then how inaccurate is 
the division! ), must mean by affections the will, properly speaking, 
and by the term tcill — neither more nor less than liberty — the 
power of choosing either to do or not to do (commonly called lib- 
erty of contradiction), or to do this or the contrary, good or evil, 
(commonly called liberty of contrariety). Without the former, at 
least, there can be nothing good or evil, rewardable or punishable. 
But it is plain the doctrine of necessity, as taught either by 
ancient heathens or by the moderns (whether Deists or Chris- 
tians), destroys both, leaves not a shadow of either in any soul of 
man ; consequently, it destroys all the morality of human actions, 
making man a mere machine, and leaves no room for any judg- 
ment to come, or for either rewards or punishments. 

IV. 1. But whatever be the consequences deducible from this, 
that all human actions are necessary, how will you answer the 
arguments which are brouglit in defense of this position ? Let us 
try whether something of this kind may not be done in a few 
words. 

Indeed, as to the first scheme, that of the Manichees, the main- 



UPON NECESSITY. 



337 



tainers of a good and an evil god, though it was formerly espoused 
l)y men of renown, St. Augustine in particular, yet it is now so 
utterly out of date that it would be lost labor to confute it. A 
little more plausible is this scheme of the Stoics, building neces- 
sity upon fate, upon the insuperable stubbornness of matter, or 
the indissoluble chain.of causes and effects. Perhaps they invented 
this scheme to exculpate God, to avoid laying the blame upon 
him, by allowing he would have done better if he could, that he 
was willing to cure the evil, but was not able. But we may 
answer them short. There is no fate above the Most High ; that 
is an idle, irrational fiction. Neither is there any thing in the 
nature of matter which is not obedient to his word. The Almighty 
is able in the twinkling of an eye to reduce any matter into any 
form he pleases, or to speak it into nothing ; in a moment to 
expunge it out of his creation. 

2. The still more plausible scheme of Dr. Hartley (and, I might 
add, those of the two gentlemen above mentioned, which nearly 
coincide with it), now adopted by almost all who doubt of the 
Christian system, requires a more particular consideration, were 
it only because it has so many admirers. And it certainly con- 
tains a great deal of truth, as will appear to any that considers 
it calmly. For who can deny that not only the memory, but all 
the operations of the soul, are now dependent on the bodily 
organs, the brain in particular ? insomuch that a blow on the back 
part of the head (as frequent experience shows) may take away 
the understanding, and destroy at once both sensation and reflec- 
tion; and an irregular flow of spirits may quickly turn the deepest 
philosopher into a madman. We must allow, likewise, that while 
the very power of thinking depends so much upon the brain, our 
judgments must needs depend thereon and in the same proportion. 
It must be farther allowed that, as our sensations, our reflections, 
and our judgments, so our will and passions also, which naturally 
follow from our judgments, ultimately depend on the fibers of the 
brain. But does all this infer the total necessity of all human 
actions? "I am sorry for it," says the doctor, "but I cannot 
help it." I verily think I can. I think I can not only cut the 
knot, by showing (as above) the intolerable absurdities which 
this scheme implies, but fairly untie it, by pointing out just where 
the fallacy lies. 

3. But first permit me to say a word to the author of the essay. 
His grand reason for supposing all mankind in a dream is drawn 
from analogy : " We are in a continual delusion as to the natural 

22 



S38 



LIVING THOUGHTS OF JOHN WESLEY. 



world ; why not as to the moral ? " Well, how does he prov& 
that we are in a continual delusion as to the natural world?' 
Thus; "All the qualities which are termed secondary qualities 
we, by a natural instinct, ascribe to matter. But it is a mere deceit. 
They do not belong to matter, neither exist without us." 

As commonly as this is asserted it is absolutely false, as will 
appear quickly. 

You instance in colors, and confidently say, " All this beauty of colors with which 
heaven and earth appear to be clouded is a sort of romance or illusion. In external 
objects there is no other distinction but that of the size and arrangement of their 
constituent parts whereby the rays of light are variously reflected or refracted." 

But are those rays of light real? And do they exist without 
us? Certainly; as much as the sun does. And are the constitu- 
ent parts of these objects real ? Nobody questions it. But are 
they really of such a size and arranged in such a manner ? They 
are. And what will you infer from that ? I infer that color is 
just as real as size or figure, and that all colors do as really exist 
without us as trees or corn, or heaven or earth. 

" But what do you mean by color ? " When I say, " That cloth 
is of a red color," I mean its surface is so disposed as to reflect 
the red (that is, the largest) rays of light. When I say, " The 
sky is blue," I mean it is so disposed as to reflect the blue (that 
is, the smallest) rays of light. And where is the delusion here ? 
Does not that disposition, do not those rays, as really exist as 
either the cloth or the sky ? And are they not as really reflected 
as the ball in a tennis court ? It is true that when they strike 
upon my eye a particular sensation follows in my soul. But that 
sensation is not color ; I know no one that calls it so. Color, 
therefore, is a real, material thing. There is no illusion in the 
case, unless you confound the perception with the thing perceived. 
And all other secondary qualities are just as real as figure or any 
other primary one. So you have no illusion in the natural world 
to countenance that you imagine to be in the moral. Wherever, 
therefore, this argument occurs (and it occurs ten times over), 
" The natural world is all illusion ; therefore, so is the moral," it 
is just good for nothing. 

But take it altogether, and what a supposition is this ! Is it 
not enough to make one's blood run cold ? " The great God, the 
Creator of heaven and eartli, the Father of the spirits of all flesh, 
the God of truth, has encompassed with falsehood every soul that 
he has made ! has given up all mankind ' to a strong delusion,' to 
believe a lie ! yea, all his creation is a lie, all the natural and all 



UPON NECESSITY. 



339 



the moral world ! " If so, you make God himself, rather than the 
devil (horrid thought ! ), " the father of lies ! " Such you doubt- 
less represent him, when you say, not only that he has surrounded 
us with illusion on every side, but that the feelings which he has 
interwoven with our inmost nature are equally illusive ! 

That all these shadows, which for things we take, 

Are but the empty dreams which in death's sleep we make ! 

And yet after this you make a feint of disputing in defense of 
a material world ! Inconsistency all over ! What proof have 
we of this ; what possible proof can we have if we cannot trust 
our own eyes or ears, or any or all of our senses ? But it is cer- 
tain I can trust none of my senses if I am a mere machine. 
For I have the testimony of all my outward and all my inward 
senses that I am a free agent. If, therefore, I cannot trust them 
in this, I can trust them in nothing. Do not tell me there are sun, 
moon, and stars, or that there are men, beasts, or birds in the 
world. I cannot believe one tittle of it if I cannot believe what 
I feel in myself, namely, that it depends on me, and no other 
being, whether I shall now open or shut my eyes, move my head 
hither and thither, or stretch my hand or my foot. If I am 
necessitated to do all this contrary to the whole both of my 
inward and outward senses, I can believe nothing else, but must 
necessarily sink into universal skepticism. 

Let us now weigh the main argument on which this author 
builds the melancholy hypothesis of necessity : " Actions neces- 
sarily arise from their several motives ; therefore, all human 
actions are necessary." Again : " In all cases the choice must be 
determined by that motive which appears the best upon the whole. 
But motives are not under our power. Man is passive in receiv- 
ing impressions of things according to which the last judgment 
is necessarily formed. This the will necessarily obeys, and the 
outward action necessarily follows the will." 

Let us take this boasted argument in pieces and survey it part 
by part. (1) "Motives are not under our power." This is not 
universally true ; some are, some are not. That man has a strong 
motive to run his neighbor through, namely, violent anger, and 
yet the action does not necessarily follow. Often it does not 
follow at all ; and where it does, not necessarily, he might have 
resisted that motive. (2) " In all cases the choice must be deter- 
mined by that motive which appears the best upon the whole." 
This is absolutely false. It is flatly contrary to the experience of 



840 



LIVING THOUGHTS OF JOHN WESLEY. 



all mankind. Who may not say on many occasions, Video mel- 
iora f [I see better things]. I know what I do is not " best 
upon the whole ? " (3) " Man is passive in receiving the impres- 
sions of things." Not altogether. Even here much depends on 
his own choice. In many cases he may or may not receive the 
impression ; in most he may vary it greatly. (4) " According to 
these his last judgment is necessarily formed." Nay, this too 
depends much upon his choice. Sometimes his first, sometimes 
his last judgment, is according to the impressions which he has 
received, and frequently it is not. (5) " This the will necessarily 
obeys." Indeed it does not. The mind has an intrinsic power of 
cutting off the connection between the judgment and the will. 
(6) " And the outward action necessarily follows the will." Not 
so. The thing I would, I do not ; and the thing I would not, 
that I do. Whatever, then, becomes of the chain of events ; this 
chain of argument has not one good Jink belonging to it. 

4. But allowing all he contends for, that upon such vibrations 
of the brain such sensations directly follow, and indirectly, as the 
various combinations and results of them, all our judgments and 
passions, and consequently words and actions ; yet this infers no 
necessity at all if there be a God in the world. Upon this the 
whole matter turns. And, 

"This circumstance the doctor had forgot." And so indeed 
have almost the whole tribe of modern philosophers. They do 
not at all take God into their account ; they can do their whole 
business without him. But in truth this their wisdom is their 
folly ; for no system, either of morality or philosophy, can be 
complete unless God be kept in view from the very beginning 
to the end. Every true philosopher will surely go at least as far 
as the poor heathen poet : 

E/c Aiof apxt^lJ-^da-i Kai sv An "krfyzTt Mwca^. 
" Muses begin and end with God supreme." 

Now, if there be a God, he cannot but have all power over 
every creature that he has made. He must have equal power over 
matter and spirits, over our souls and bodies. What are then all 
the vibrations of the brain to him, or all the natural consequences 
of them ? Suppose there be naturally the strongest concatenation 
of vibrations, sensations, reflections, judgments, passions, actions ; 
cannot he, in a moment, whenever and however he pleases, destroy 
that concatenation ? Cannot he cut off or suspend in any degree 
the connections between the vibrations and sensations, between 



NECESSITY FURTHER CONSIDERED. 



341 



sensations and reflections, between reflections and judgments, and 
between judgments and passions or actions ? We cannot have 
any idea of God's omnipotence without seeing he can do this if 
he will. 

5. If he will," you may say, " we know he can. But have we 
any reason to think he will ? " Yes ; the strongest reason in the 
world, supposing that God is love ; more especially, suppose he 
*' is loving to every man," and that " his mercy is over all his 
works." If so, it cannot be that he should see the noblest of his 
creatures under heaven necessitated to evil and incapable of any 
relief from himself without affording that relief. It is undeniable 
that he*has fixed in man, in every man, his umpire, conscience ; 
an inward judge, which passes sentence both on his passions and 
actions, either approving or condemning them. Indeed, it has not 
j)ower to remove what it condemns ; it shows the evil which it 
it cannot cure. But the God of power can cure it, and the God 
of love will if we choose he should. But he will no more neces- 
sitate us to be happy than he will j^ermit any thing beneath the 
sun to lay ns under a necessity of being miserable. I am not 
careful, therefore, about the flowing of my blood and spirits or the 
vibrations of my brain, being well assured that, however my spirits 
may flow or my nerves and fibers vibrate, the Almighty God of 
love can control them all, and will (unless I obstinately choose 
vice and misery) afford me such help as, in spite of all these, will 
put it into my power to be virtuous and happy forever. 
Glasgow, May 14, 17*74. 



NECESSITY FURTHER CONSIDERED. 

1. 1. The late ingenious Dr. Hartley, in his Essay on Man^ 
resolves all thought into vibrations of the brain. When any of 
the fine fibers of the brain are moved so as to vibrate to and fro, 
then (according to his scheme) a perception or sensation is the 
natural consequence. These sensations are at first simple, but are 
afterward variously compounded, till, by farther vibrations, ideas 
of reflection are added to ideas of sensation. By the additional 
vibrations of this curious organ our judgments of things are also 
formed, and from the same fruitful source arise our reasonings in 
their endless variety. 

2. From our apprehensions of things, from our judgments and 
reasonings concerning them, all our passions arise, whether those 
which are more sudden and transient or those of a permanent 



S42 



LIVING THOUGHTS OF JOHN WESLEY. 



nature. And from the several mixtures and modifications of these 
our tempers or dispositions flow; very nearly, if not altogether, the 
same with what are usually termed virtues or vices. 

3. Our passions and tempers are the immediate source of all our 
words and actions. Of consequence, these likewise depending on 
our passions, and our passions on our judgments and apprehensions, 
all our actions, passions, and judgments are ultimately resolvable 
into the vibrations of the brain. And all of them together follow 
each other in one connected chain. 

4. "But you will say" (says the doctor), "This infers the uni- 
versal necesssity of human actions. I am sorry for it; but I can- 
not help it." But since he saw this destroyed that very*essence 
of morality, leaving no room for either virtue or vice, why did 
he publish it to the world ? Why ? Because his brain vibrated 
in such a manner that he could not help it. 

Alas for poor human nature ! If this is so, where is " the 
dignity of man?" 

II. 1. But other great men totally disapprove of the doctrine 
of vibration. They give an entirely different account of this 
whole affair. They say the delicate, soft, and almost fluid sub- 
stance of which the brain is composed is absolutely incapable of 
such vibrations as the doctor ascribes to it; but that the animal 
spirits, whatever they are, continually moving through that soft 
substance, naturally form various traces therein; first, very sim- 
ple, then less or more compounded ; that these are afterward 
varied innumerable ways ; and that from these simple or com- 
pounded traces arise simple or compounded ideas, whether of 
sensation or reflection. From these result the judgments we form, 
with all our train of reasonings; and, at a little farther remove, 
our passions, our tempers, and from these our words and actions. 

2. It is easy to observe that this scheme equally infers the 
universal necessity of human actions. The premises indeed are 
a little different, but the conclusion is one and the same. If 
every thought, word, and action necessarily depends upon those 
traces in the brain which are formed whether we will or no, with- 
out either our consent or knowledge, then the man has no more 
liberty in thinking, speaking, or acting than the stone has in 
falling. 

III. That great man. President Edwards, of New England, 
places this in a still stronger light. He says : 

1. The whole frame of this world wherein we are placed is so 
constituted that, Avithout our choice, visible objects affect our 



NECESSITY FURTHER CONSIDERED. 



343 



eyes, sounds strike upon the ear, and the other things which sur- 
round us affect the other bodily organs, according to their several 
natures. 

2. The nerves, which are spread all over the body, without any 
choice of ours, convey the impression made on the outward organ 
to the common sensory; supposed to be lodged either in the pineal 
gland, or in some other part of the brain. 

3. Immediately, without our choice, the perception or sensation 
follows ; and from this, 

4. The simple apprehension (analogous to sensation), which 
furnishes us with simple ideas. 

5. These ideas are more and more associated together, still 
without our choice ; and we understand, judge, reason accord- 
ingly, yea, love, hate, joy, grieve, hope, or fear. 

6. And according to our passions we speak and act. Where is 
liberty then ? It is excluded. All you see is one connected chain, 
£xed as the pillars of heaven. 

IV. To the same effect, though with a little variation, speaks 
the ingenious Lord Kames. He says : 

The universe is one immense machine, one amazing piece of 
clock-work, consisting of innumerable wheels fitly framed, and in- 
dissolubly linked together. Man is one of these wheels, fixed in 
the middle of this vast automaton. And he moves just as neces- 
sarily as the rest, as the sun or moon or earth ; only with this 
difference (which was necessary for completing the design of the 
great Artificer), that he seems to himself perfectly free ; he im- 
agines that he is unnecessitated, and master of his own motion ; 
whereas in truth he no more directs or moves himself than any- 
other wheel in the machine. 

The general inference, then, is still the same ; the point which 
all these so laboriously endeavor to prove is that inevitable neces- 
sity governs all things, and men have no more liberty than stones. 

V. 1. But allowing all this ; allowing (in a sense) all that Drs. 
Hartley, Edwards, and their associates contend for ; what dis- 
covery have they made ? What new thing have they found out ? 
What does all this amount to? With infinite pains, with im- 
mense parade, with the utmost ostentation of mathematical and 
metaphysical learning, they have discovered just as much as they 
might have found in one single line of the Bible. 

" Without me ye can do nothing !" absolutely, positively noth- 
ing ! seeing in him all things live and move, as well as have 
their being ; seeing he is not only the true primum mobile [first 



S44 



LIVING THOUGHTS OF JOHN WESLEY. 



mover], containing the whole frame of creation, but likewise the- 
inward, sustaining, acting principle, indeed the only proper agent 
in the universe ; unless so far as he imparts a spark of his active, 
self -moving nature to created spirits. But more especially "ye 
can do nothing" right, nothing wise, nothing good, without the- 
direct, immediate agency of the First Cause. 

2. Let the trial be made. And, first, what can reason, all- 
sufficient reason, do in this matter ? Let us try upon Dr. Hart- 
ley's scheme. Can it j^revent or alter the vibrations of the brain ? 
Can it prevent or alter the various compositions of them ? or cut 
off the connection between these and our apprehensions, judg- 
ments, reasonings ? or between these and our passions ? or that 
between our passions and our words and actions? Not at all. 
Reason can do nothing in this matter. In spite of all our reason 
nature will keep its course, will hold on its way, and utterly bear 
down its feeble opponent. 

3. And what can reason do upon the second supposition ? Can 
it prevent or alter the traces in the brain ? l^ol a jot more than 
it could the vibrations. Tliey laugh at all its power. Can it cut 
off the connection between those traces and our apprehensions ? 
or that between our apprehensions and our passions ? or between 
our passions and actions ? Nothing at all of this. It may see- 
the evil, but it cannot help it. 

4. Try what reason can do upon the thii'd supposition, that of 
President Edwards. Can it change the appearances of the things 
that surround us ? or the impression which the nerves convey to 
the common sensory ? or the sensation that follows ? or the ap- 
prehension ? Or can it cut off the connection between our appre- 
hensions of things and our passions ? or that between our passions 
and our actions ? Poor, impotent reason ! It can do neither 
more nor less in any of these matters. It cannot alter the out- 
ward constitution of things ; the nature of light, sound, or the 
other objects that surround us. It cannot prevent their affecting 
our senses thus and thus. And then will not all the rest follow ? 

5. Make a trial, if reason can do any more, upon Lord Kames's 
supposition. Can it in any degree alter the nature of the uni- 
versal machine? Can it change or stop the motion of any one 
wheel ? Latterly impossible. 

6. Has free-will any more power in these respects than reason? 
Let the trial be made upon each of these schemes. 

What can it do upon Dr. Hartley's scheme ? Can our free-will 
alter one vibration of the brain ? What can it do upon the second 



NECESSITY FURTHER CONSIDERED. 



34S 



scheme ? Can it erase or alter one of the traces formed there ? 
What can it do upon Mr. Edwards's ? Can it alter the appear- 
ances of the things that surround us ? or the impressions they 
make upon the nerves ? or the natural consequences of them ? 
Can it do any thing more on Lord Kames's scheme ? Can it any 
ways alter the constitution of the great clock ? Stand still ! Look 
awhile into your own breast ! What can your will do in any of 
these matters ? Ah, poor free-will ! Does not plain experience 
show it is as impotent as your reason ? Let it stand, then, as an 
eternal truth, "Without me ye can do nothing." 

YL 1. But in the same old book there is another word : " I can 
do all things through Christ strengthening me." Here the charm 
is dissolved ! The light breaks in, and the shadows flee away. 

One of these sentences should never be viewed apart from the 
other : Each receives light from the other. God hath joined 
them together, and let no man put them asunder. 

!N'ow, taking this into the account, I care not one pin for all 
Dr. Hartley can say of his vibrations. Allowing the whole which 
he contends for, allowing all the links of his mathematical chain 
to be as indissolubly joined together as are the propositions in 
Euclid; suppose vibrations, perceptions, judgments, passions, tem- 
pers, actions, ever so naturally to follow each other, what is all 
this to the God of nature ? Cannot he stop, alter, annihilate any 
or all of these, in whatever manner and in whatever moment he 
pleases ? Away, then, with all these fine- wrought speculations ! 
Sweep thfem off as a spider's web ! Scatter them in the wind ! 
How helpless soever they may be " who are without God in the 
world," however they may groan under the iron hand of dire 
necessity, necessity has no power over those " who have the Lord 
for their God." Each of these can say, through happy experi- 
ence, " I can do all things through Christ strengthening me." 

2. Again : Allowing all the minute philosophers can say of the 
traces formed in the brain, and of perceptions, judgments, passions, 
tempers, words, and actions naturally flowing therefrom : what- 
ever dreadful consequences may follow from hence, with regard 
to those who know not God, who have only natural reason and 
free-will to oppose the power of nature (which we know to have 
no more force than a thread of tow that has touched the fire), 
under the influence of the God of nature we laugh all our ene- 
mies to scorn. He can alter or efface all these traces in a moment, 
in the twinkling of an eye. Still, although "without him I can do 
nothing," "I can do all things through Christ strengthening me." 



346 



LIVING THOUGHTS OF JOHN WESLEY. 



3. Yet again : Let Mr. Edwards say all he will or can con- 
cerning the outward appearances of things, as giving rise to 
sensations, association of ideas, passions, dispositions, and actions ; 
allowing this to be the course of nature ! What then ? See One 
superior to nature ! What is the course of nature to him ? By 
a w^ord, a nod, he turneth it upside down ! 

His power inverted Nature owns, 
Her only law his sovereign word. 

Let your chain be wrought ever so firm; he nods, and it flies in 
pieces; he touches it, and all the links fall asunder as unconnected 
as the sand. 

4. Once more : After Lord Kames has said all he pleases con- 
cerning the grand machine of the universe, and concerning the 
connection of its several wheels, yet it must be allowed he that 
made it can unmake it; can vary every wheel, every spring, every 
movement at his own good pleasure. Neither, therefore, does 
this imply any necessity laid either upon the thoughts, passions, 
or actions of those that know and trust in Him who is the Creator 
and Governor of heaven and earth. 

5. Ah, poor infidel ! this is no comfort to you ! You must 
plunge on in the fatal whirlpool ! You are without hope ! with- 
out help ! For there is only one possible help ; and that you 
spurn. What follows then ? Why 

Si figit adamantinos 

Summis verticibus dira Kecessitas * 
Clavos, non animum metu^ 

Non mortis laqueis expedies caput. 

[If direful Necessity fix her adamantine spikes in your pate, you cannot deliver 
your soul from fear, nor your life from the snares of death.] 

O, what advantage has a Christian (a real Christian) over an in- 
fidel I He sees God ! Consequently 

Metus omnes, et inexorabile fatum. 
Stibjecit pedibus, strepitumq^ie Acherontis avari. 

" He tramples on inexorable fate. 
And fear, and death, and hell ! " 

6. Ah, poor predestinarian ! If you are true to your doctrine, 
this is no comfort to you I For perhaps yow are not of the elect 
number ; if so, you are in the Avhirlpool too. For what is your 
hope ? Where is your help ? There is no help for you in your 
God. Yoio' God ! No, he is not yours; he never was; he never 



AN ADDRESS TO THE CLERGY. 



347 



ivill be. He that made you, he that called you into being, has 
no pity upon you ! He made you for this very end, to damn 
you ; to cast you headlong into a lake of fire burning with brim- 
stone ! This was prepared for you or ever the world began ! 
And for this you are now reserved in chains of darkness till the 
decree brings forth ; till, according to his eternal, unchangeable, 
irresistible will. 

You groan, you howl, you writhe in waves of fire, 
And pour forth blasphemies at his desire. 

'O God, how long shall this doctrine stand ? 



AN ADDRESS TO THE CLERGY. 

Brethren and Fathers : Let it not be imputed to forward- 
ness, vanity, or presumption that one who is of little esteem in 
the Church takes upon him thus to address a body of people, to 
many of whom he owes the highest reverence. I owe a still 
higher regard to Him who I believe requires this at my hands, 
to the great Bishop of our souls, before whom both you and I 
must shortly give an account of our stewardship. It is a debt I 
owe to love, to real, disinterested affection, to declare what has 
long been the burden of my soul. And may the God of love 
•enable you to read these lines in the same spirit wherewith they 
were wrote ! It will easily appear to an unprejudiced reader that 
1 do not speak from a spirit of anger or resentment. I know 
well, " the wrath of man worketh not the righteousness of God." 
Much less would I utter one word out of contempt, a spirit justly 
abhorred by God and man. Neither of these can consist with 
that earnest, tender love, which is the motive of my present un- 
dertaking. In this spirit I desire to cast my bread upon the 
waters; it is enough if I find it again after many days. 

Meantime, you are sensible love does not forbid, but rather 
require, plainness of speech. Has it not often constrained you, as 
well as me, to lay aside, not only disguise, but reserve also; and 
^'by manifestation of the truth to commend ourselves to every 
man's conscience in the sight of God ?" And while I endeavor 
to do this, let me earnestly entreat you, for the love of God, for 
the love of your own soul, for the love of the souls committed to 
your charge, yea, and of the whole Church of Christ, do not bias 
your mind by thinking who it is that speaks, but impartially con- 



848 



LIVING THOUGHTS OF JOHN WESLEY. 



sider lohat is spoken. And if it be false or foolish reject it; but 
do not reject *'the words of truth and soberness." 

My first design was to offer a few plain thoughts to the clergy 
of our own Church only. But upon farther reflection I see na 
cause for being so " straitened in my own bowels." I am a debtor 
to all; and therefore, though I primarily speak to them with 
whom I am more immediately connected, yet I would not be un- 
derstood to exclude any, of whatsoever denomination, whom God 
has called to " watch over the souls of others, as they that must 
give account." 

In order to our giving this account with joy, are there not two 
things which it highly imports us to consider : first. What man- 
ner of men ought we to be ? secondly. Are we such, or are we 
not? 

I. And, first, if we are "overseers over the Church of God, 
which he hath bought with his own blood," what manner of men 
ought we to be in gifts as well as in grace ? 

1. To begin with gifts; and (1) with those that are from. 
nature. Ought not a minister to have, first, a good understand- 
ing, a clear apprehension, a sound judgment, and a capacity of 
reasoning with some closeness ? Is not this necessary in a high 
degree for the work of the ministry ? Otherwise, how will he be 
able to understand the various states of those under his care, or 
to steer them through a thousand difficulties and dangers to the 
haven where they would be ? Is it not necessary with respect to 
the numerous enemies whom he has to encounter? Can a fool 
cope with all the men that know not God, and with all the spirits 
of darkness? Nay, he will neither be aware of the devices of 
Satan nor the craftiness of his children. 

Secondly. Is it not highly expedient that a guide of souls should 
have likewise some liveliness and readiness of thought ? Or how 
will he be able, when need requires, to " answer a fool according 
to his folly ?" How frequent is this need ! seeing we almost 
every-where meet with those empty, yet petulant creatures, who 
are far "wiser in their own eyes than seven men that can render 
a reason." Reasoning, therefore, is not the weapon to be used 
with them. You cannot deal with them thus. They scorn being- 
convinced ; nor can they be silenced but in their own way. 

Thirdly. To a sound understanding and a lively turn of 
thought should be joined a good memory; if it may be, ready, 
that you may make whatever occurs in reading or conversation 
your own ; but, however, retentive, lest we be " ever learning, and 



Ali ADDRESS TO THE CLERGY. 



349 



never able to come to the knowledge of the truth." On the con- 
trary, " every scribe instructed unto the kingdom of heaven," 
every teacher fitted for his work "is like a householder who 
bringeth out of his treasures things new and old." 

2. And as to acquired endowments, can he take one step aright 
without first a competent share of knowledge ? a knowledge, first, 
of his own ofiice, of the high trust in which he stands, the impor- 
tant work to which he is called ? Is there any hope that a man 
should discharge his office well if he knows not what it is ? that 
he should acquit himself faithfully of a trust, the very nature 
whereof he does not understand ? Nay, if he knows not the work 
God has given him to do, he cannot finish it. 

Secondly. No less necessary is a knowledge of the Scriptures, 
which teach us how to teach others; yea, a knowledge of all the 
Scriptures; seeing Scripture interprets Scripture; one part fixing 
the sense of another. So that, whether it be true or not that 
^very good textuary is a good divine, it is certain none can be a 
good divine who is not a good textuary. None else can be mighty 
in the Scriptures; able both to instruct and to stop the mouths of 
gainsayers. 

In order to do this accurately, ought he not to know the literal 
meaning of every word, verse, and chapter ; without which there 
can be no firm foundation on which the spiritual meaning can be 
built ? Should he not likewise be able to deduce the proper corol- 
laries, speculative and practical, from each text ; to solve the 
difficulties which arise, and answer the objections which are or 
maybe raised against it; and to make a suitable application of all 
to the consciences of his hearers ? 

Thirdly. But can he do this in the most effectual manner with- 
out a knowledge of the original tongues? Without this, will he 
not frequently be at a stand, even as to texts which regard prac- 
tice only ? But he will be under still greater difficulties with re- 
spect to controverted Scriptures. He will be ill able to rescue 
these out of the hands of any man of learning that would pervert 
them ; for whenever an appeal is made to the original his mouth 
is stopped at once. 

Fourthly. Is not a knowledge of profane history, likewise, of 
ancient customs, of chronology and geography, though not abso- 
lutely necessary, yet highly expedient for him that would thor- 
oughly understand the Scriptures; since the want even of this 
knowledge is but poorly supplied by reading the comments of 
other men? 



350 



LIVING THOUGHTS OF JOHN WESLEY. 



Fifthly. Some knoAvledge of the sciences also is, to say the 
least, equally expedient. Nay, may we not say that the knowl- 
edge of one (whether art or science), although now quite unfash- 
ionable, is even necessary next, and in order to, the knowledge 
of the Scripture itself? I mean logic. For what is this, if 
rightly understood, but the art of good sense ? of apprehending 
things clearly, judging truly, and reasoning conclusively ? What 
is it, viewed in another light, but the art of learning and teach- 
ing, whether by convincing or persuading ? What is there, 
then, in the whole compass of science to be desired in compari- 
son of it ? 

Is not some acquaintance with what has been termed the sec- 
ond part of logic (metaphysics), if not so necessary as this, yet 
highly expedient, (1) In order to clear our apprehension (without 
which it is impossible either to judge correctly or to reason 
closely or conclusively), by ranging our ideas under general 
heads? And, (2) In order to understand many useful writers,, 
who can very hardly be understood without it ? 

Should not a minister be acquainted, too, with at least the gen- 
eral grounds of natural philosophy ? Is not this a great help to 
the accurate understanding several passages of Scripture ? Assist- 
ed by this, he may himself comprehend, and on proper occasions 
explain to others, how the invisible things of God are seen from. 
the creation of the world ; how " the heavens declare the glory 
of God, and the firmament showeth his handiwork," till they 
cry out, " O Lord, how manifold are thy works ! In wisdom 
hast thou made them all." 

But how far can he go in this without some knowledge of 
geometry ? which is likewise useful, not barely on this account, 
but to give clearness of apprehension, and a habit of thinking 
closely and connectedly. 

It must be allowed, indeed, that some of these branches of knowl- 
edge are not so indispensably necessary as the rest ; and there- 
fore no thinking man will condemn the fathers of the Church 
for having, in all ages and nations, appointed some to the ministry 
who, suppose they had the capacity, yet had not had the oppor- 
tunity of attaining them. But what excuse is this for one who 
has the opportunity and makes no use of it ? What can be 
urged for a person who has had a university education if he 
does not understand them all ? Certainly, supposing him to have 
any capacity, to have common understanding, he is inexcusable 
before God and man. 



AN ADDRESS TO THE CLERGY. 



351 



Sixthly. Can any who spend several years in those seats of 
learning be excused if they do not add to that of the languages 
and sciences the knowledge of the fathers ? the most authen- 
tic commentators on Scripture, as being both nearest the fount- 
ain and eminently endued with that Spirit by whom all Scripture 
was given. It will be easily perceived I speak chiefly of those 
who wrote before the Council of Nice. But who would not like- 
wise desire to have some acquaintance with those that followed 
them ; with St. Chrysostom, Basil, Jerome, Austin, and, above 
all, the man of a broken heart, Ephraim Cyrus ? 

Seventhly. There is yet another branch of knowledge highly 
necessary for a clergyman, and that is, knowledge of the world ; 
a knowledge of men, of their maxims, their tempers, and man- 
ners, such as they occur in real life. Without this he will be 
liable to receive much hurt, and capable of doing little good ; as 
he will not know either how to deal with men according to the 
vast variety of their characters or to preserve himself from those 
who almost in every place lie in wait to deceive. 

How neai'ly allied to this is the discernment of spirits ! so far 
as it may be acquired by diligent observation. And can a guide 
of souls be without it ? If he is, is he not liable to stumble at 
every step ? 

Eighthly. Can he be without an eminent share of prudence ; 
that most uncommon thing which is usually called common 
sense? But how shall we define it? Shall we say, with the 
schools, that it is recta ratio rerum agibilium particularhtm f 
[A right regard of particular things which may be done ?J Or 
is it an habitual consideration of all the circumstances of a thing — 
Quis, quid, uhi, quibus auxiliis, cur, quomodo, qua7ido f [Who, 
what, where, with what helps, why, how, when ?] — and a facility 
of adapting our behavior to the various combinations of them? 
However it be defined, should it not be studied with all care, 
and pursued with all earnestness of application ? For what ter- 
rible inconveniences ensue whenever it is remarkably wanting. 

Mnthly. Next to prudence or common sense (if it be not 
included therein) a clergyman ought certainly to have some 
degree of good breeding ; I mean address, easiness, and propriety 
of behavior, wherever his lot is cast ; perhaps, one might add, 
he should have (though not the stateliness, for he is " the serv- 
ant of all," yet) all the courtesy of a gentleman, joined with the 
correctness of a scholar. Do we want a pattern of this? We 
have one in St. Paul, even before Felix, Festus, King Agrippa.. 



SS2 



LIVING THOUGHTS OF JOHN WESLEY. 



One can scarce help thinking he was one of the best bred men, 
one of the finest gentlemen in the world. O, that we likewise 
had the skill to " please all men for their good unto edification ! " 

In order to this, especially in our public ministrations, would 
not one wish for a strong, clear, musical voice, and a good deliv- 
ery, both with regard to pronunciation and action? I name 
these here because they are far more acquirable than has been 
commonly imagined. A remarkably weak and untunable voice 
has by steady application become strong and agreeable. Those 
who stammered almost at every word have learned to speak clearly 
and plainly. And many who were eminently ungraceful in their 
pronunciation and awkward in their gesture have, in some time, 
by art and labor, not only corrected that awkwardness of action 
and ungracefulness of utterance, but have become excellent in 
both, and in these respects likewise the ornaments of their pro- 
fession. 

What may greatly encourage those who give themselves up to 
the work, with regard to all these endowments, many of which 
cannot be attained without considerable labor, is this : they 
are assured of being assisted in all their labor by Him who 
teacheth man knowledge. And who teacheth like him ? Who, 
like him, giveth wisdom to the simple ? How easy is it for him 
(if we desire it, and believe that he is both able and willing to do 
this), by the powerful though secret influences of his Spirit, to 
open and enlarge our understanding ; to strengthen all our facul- 
ties ; to bring to our remembrance whatsoever things are needful, 
and to fix and sharpen our attention to them, so that we may 
profit above all who depend wholly on themselves, in whatever 
may qualify us for our Master's work ? 

3. But all these things, however great they may be in them- 
selves, are little in comparison of those that follow. For what 
are all other gifts, whether natural or acquired, when compared 
to the grace of God ? And how ought this to animate and gov- 
ern the whole intention, affection, and practice of a minister of 
Christ? 

(1) As to his intention. Both in undertaking this important 
ofiice and in executing every part of it, ought it not to be singly 
this, to glorify God, and to save souls from death ? Is not this 
absolutely and indispensably necessary, before all and above all 
things ? " If his eye be single, his whole body," his whole soul, 
his whole work " will be full of light." " God wlio commanded 
light to shine out of darkness," will shine on his heart ; will 



AN ADDRESS TO THE CLERGY. 



8S3 



direct him in all his ways, will give him to see the travail of his 
soul, and be satisfied. But if his eye, his intention, be not single, 
if there be any mixture of meaner motives (how much more if 
those were or are his leading motives in undertaking or exercis- 
ing this high office !), his "whole body," his whole soul, "will be 
full of darkness," even such as issues from the bottomless pit : 
let not such a man think that he shall have any blessing from 
the Lord. No ; the curse of God abideth on him. Let him not 
expect to enjoy any settled peace, any solid comfort, in his own 
breast ; neither can he hope there will be any fruit of his labors, 
any sinners converted to God. 

(2) As to his affections. Ought not a " steward of the myster- 
ies of God," a shepherd of the souls for whom Christ died, to be 
endued with an eminent measure of love to God, and love to all 
his brethren ? a love the same in kind, but in degree far beyond 
that of ordinary Christians ? Can he otherwise answer the high 
character he bears, and the relation wherein he stands ? With- 
out this, how can he go through all the toils and difficulties 
which necessarily attend the faithful execution of his office ? 
Would it be possible for a parent to go through the pain and 
fatigue of bearing and bringing up even one child were it not for 
that vehement affection, that inexpressible ropy^, which the 
Creator has given for that very end ? How much less will it be 
possible for any pastor, any spiritual parent, to go through the 
pain and labor of " travailing in birth for," and bringing up, 
many children to the measure of the full stature of Christ with- 
out a large measure of that inexpressible affection which "a 
stranger intermeddleth not with ! " 

He therefore must be utterly void of understanding, must be a 
madman of the highest order, who, on any consideration what- 
ever, undertakes this office while he is a stranger to this affec- 
tion. Nay, I have often wondered that any man in his senses 
does not rather dig or thresh for a livelihood than continue 
therein, unless he feels at least (which is extremd lined amare) 
[to love in the highest degree] such an earnest concern for the 
glory of God, and such a thirst after the salvation of souls, that he 
is ready to do any thing, to lose any thing, or to suffer any thing 
rather than one should perish for whom Christ died. 

And is not even this degree of love to God and man utterly 
inconsistent with the love of the world ; with the love of money 
or praise ; with the very lowest degree of either ambition or sen- 
suality ? How much less can it consist with that poor, low, irra- 
23 



3S4 



LIVING THOUGHTS OF JOHN WESLEY. 



tional, childish principle, the love of diversions ? (Surely, even a 
man, were he neither a minister nor a Christian, should " put 
away childish things.") Not only this, but the love of pleasure 
and, what lies still deeper in the soul, the love of ease flees 
before it. 

(3) As to his practice. " Unto the ungodly, saith God, Why 
dost thou preach my laws ? " What is a minister of Christ, a shep- 
herd of souls, unless he is all devoted to God ? unless he abstain, 
with the utmost care and diligence, from every evil word and 
work ; from all appearance of evil ; yea, from the most innocent 
things whereby any might be oflended or made weak ? Is he 
not called, above others, to be an example to the flock in his pri- 
vate as well as public character ? an example of all holy and 
heavenly tempers filling the heart so as to shine through the 
life ? Consequently, is not his whole life, if he walks worthy of his 
calling, one incessant labor of love ; one continued tract of 
praising God and helping man ; one series of thankfulness and 
beneficence ? Is he not always humble, always serious, though 
rejoicing evermore ; mild, gentle, patient, abstinent ? May you 
not resemble him to a guardian angel, ministering to those " who 
shall be heirs of salvation ? " Is he not one sent forth from God 
to stand between God and man, to guard and assist the poor, help- 
less children of men, to supply them both with light and strength, 
to guide them through a thousand known and unknown dangers, 
till at the appointed time he returns, with those committed to his 
charge, to his and their Father who is in heaven ? 

O, who is able to describe such a messenger of God faithfully 
executing his high office ! working together with God, with the 
great Author both of the old and of the new creation ! See his 
Lord, the eternal Son of God, going forth on that work of omnip- 
otence, and creating heaven and earth by the breath of his 
mouth ! See the servant whom he delighteth to honor fulfilling 
the counsel of his will, and in his name speaking the word where- 
by is raised a new spiritual creation. Empowered by him, he 
says to the dark, unformed void of nature, " Let there be light : 
and there is light. Old things are passed away ; behold, all 
things are become new." He is continually employed in what 
the angels of God have not the honor to do — co-operating with 
the Redeemer of men in " bringing many children to glory." 

Such is a true minister of Christ ; and such, beyond all possibil- 
ity of dispute, ought both you and I to be. 

II. But are we such ? What are we in the respects above 



AN ADDRESS TO THE CLERGY. 



355 



named ? It is a melancholy but necessary consideration. It is 
true, many have wrote upon the subject, and some of them 
admirably well ; yet few, if any, at least in our nation, have car- 
ried their inquiry through all these particulars. Neither have 
they always spoken so plain and home as the nature of the thing 
required. But why did they not ? Was it because they were 
unwilling to give pain to those whom they loved ? Or were they 
hindered by fear of disobliging, or of incurring any temporal 
inconvenience ? Miserable fear ! Is any temporal inconven- 
ience whatever to be laid in the balance with the souls of our 
brethren? Or were they prevented by shame, arising from a 
consciousness of their own many and great defects ? Undoubt- 
edly this might extenuate the fault, but not altogether remove it. 
For is it not a wise advice, " Be not ashamed when it concerneth 
thy soul?" especially when it concerns the souls of thousands 
also ? In such a case may God 

Set as a flint our steady face, 
Harden to adamant our brow ! 

But is there not another hinderance ? Should not compassion, 
should not tenderness, hinder us from giving pain ? Yes ; from 
giving unnecessary pain. But what manner of tenderness is this ? 
It is like that of a surgeon who lets his patient be lost because 
he is too compassionate to probe his wounds. Cruel compassion ! 
Let me give pain, so I may save life. Let me probe, that God 
may heal. 

1. Are we then such as we are sensible we should be, first, 
with regard to natural endowments ? I am afraid not. If we 
were, how many stumbling-blocks would be removed out of the 
way of serious infidels? Alas ! what terrible effects do we con- 
tinually see of that common though senseless imagination, " The 
boy, if he is fit for nothing else, will do well enough for a 
parson ! " Hence it is that we see (I would to God there were no 
such instance in all Great Britain or Ireland!) dull, heavy, blockish 
ministers ; men of no life, no spirit, no readiness of thought ; 
who are consequently the jest of every pert fool, every lively, 
airy coxcomb they meet. We see others whose memory can 
retain nothing ; therefore, they can never be men of considerable 
knowledge ; they can never know much even of those things 
which they are most nearly concerned to know. Alas ! they are 
pouring the water into a leaky vessel ; and the broken cistern 
can hold no water! I do not say, with Plato, that "all human 
knowledge is nothing but remembering." Yet certain it is that 



356 



LIVING THOUGHTS OF JOHN WESLEY. 



without remembering we can have but a small share of knowl- 
edge. And even those who enjoy the most retentive memory- 
find great reason still to complain, 

Skill comes so slow, and life so fast does fly ; 
We learn so little, and forget so much. 

And yet we see and bewail a still greater defect in some that are 
in the ministry. They want sense, they are defective in under- 
standing, their capacity is low and shallow, their apprehension is 
muddy and confused ; of consequence, they are utterly incapable 
either of forming a true judgment of things or of reasoning 
justly upon any thing. O, how can these who themselves know 
nothing aright impart knowledge to others ? how instruct them 
in all the variety of duty to God, their neighbor, and themselves ? 
How will they guide them through all the mazes of error, through 
all the entanglements of sin and temptation ? How will they 
apprise them of the devices of Satan, and guard them against all 
the wisdom of the world ? 

It is easy to perceive I do not speak this for their sake (for 
they are incorrigible), but for the sake of parents, that they may 
open their eyes and see a blockhead can never " do well enough 
for a parson." He may do well enough for a tradesman ; so well 
as to gain fifty or a hundred thousand pounds. He may do well 
enough for a soldier; nay (if you pay well for it), for a very 
well-dressed and well-mounted officer. He may do well enough 
for a sailor, and may shine on the quarter-deck of a man-of-war. 
He may do so well in thee apacity of a lawyer or physician as to 
ride in his gilt chariot. But, O ! think not of his being a minis- 
ter unless you would bring a blot upon your family, a scandal 
upon our Church, and a reproach on the Gospel, which he may 
murder, but cannot teach. 

Are we such as we are sensible we should be, secondly, with 
regard to acquired endowments ? Here the matter (suj^pose we 
have common understanding) lies more directly within our own 
power. But under this, as well as the following heads, methinks, 
I would not consider at all how many or how few are either 
-excellent or defective. I would only desire every person who 
reads this to apply it to himself. Certainly, some one in the 
nation is defective. Am not I the man ? 

Let us each seriously examine himself. Have I, (1) Such a 
knowledge of Scripture as becomes him who undertakes so to 
explain it to others that it may be a light in all their paths ? 
Have I a full and clear view of the analogy of faith, which is a 



AN ADDRESS TO THE CLERGY. 



3B7 



clew to guide me through the whole ? Am I acquainted with the 
several parts of Scripture ; with all parts of the Old Testament 
and the New ? Upon the mention of any text, do I know the 
context and the parallel places ? Have I that point at least of a 
good divine, the being a good textuary ? Do I know the 
grammatical construction of the four gospels ; of the Acts ; of 
the epistles ; and am I a master of the spiritual sense (as well as 
the literal) of what I read ? Do I understand the scope of each 
book, and how every part of it tends thereto ? Have I skill to 
draw the natural inferences deducible from each text ? Do I 
know the objections raised to them or from them by Jews, 
Deists, Papists, Arians, Socinians, and all other sectaries who 
more or less corrupt or cauponize the word of God ? Am I 
ready to give a satisfactory answer to each of these objections ? 
And have I learned to apply every part of the sacred writings, as 
the various states of my hearers require ? 

(2) Do I understand Greek and Hebrew ? Otherwise, how can 
I undertake (as every minister does), not only to explain books 
which are written therein, but to defend them against all oppo- 
nents ? Am I not at the mercy of every one who does under- 
stand, or even pretends to understand, the original ? For which 
way can I confute his pretense ? Do I understand the language of 
the Old Testament ? critically ? at all ? Can I read into English 
one of David's psalms ; or even the first chapter of Genesis ? Do 
I understand the language of the New Testament ? Am I a crit- 
ical master of it ? Have I enough of it even to read into En- 
glish the first chapter of St. Luke ? If not, how many years did I 
spend at school ? How many at the university ? And what was 
I doing all tho,^e years ? Ought not shame to cover my face ? 

(3) Do I understand my own office ? Have I deeply consid- 
ered before God the character which I bear ? What is it to be an 
embassador of Christ, an envoy from the King of Heaven ? And 
do I know and feel what is implied in " watching over the souls " 
of men " as he that must give account ? " 

(4) Do I understand so much of profane history as tends to 
confirm and illustrate the sacred ? Am I acquainted with the 
ancient customs of the Jews and other nations mentioned in 
Scripture ? Have I a competent knowledge of chronology, that, 
at least, which refers to the sacred writings, and am I so far (if no 
farther) skilled in geography as to know the situation and give 
some account of all the considerable places mentioned therein ? 

(5) Am I a tolerable master of the sciences ? Have I gone 



S68 



LIVING THOUGHTS OF JOHN WESLEY. 



through the very gate of them, logic ? If not, I am not likely to 
go much farther, when I stumble at the threshold. Do I under- 
stand it so as to be ever the better for it ? to have it always ready 
for use ; so as to apply every rule of it, when occasion is, almost 
as naturally as I turn my hand ? Do I understand it at all ? Are 
not even the moods and figures above my comprehension ? Do 
not I poorly endeavor to cover my ignorance by effecting to laugh 
at their barbarous names ? Can I even reduce an indirect mood 
to a direct; an hypothetic to an categorical syllogism ? Rather, 
have not my stupid indolence and laziness made me very ready to 
believe what the little wits and pretty gentlemen affirm, " that 
logic is good for nothing?" It is good for this at least (wher- 
ever it is understood), to make people talk less ; by showing them 
both what is and what is not to the point, and how extremely hard 
it is to prove any thing. Do I understand metaphysics ; if not 
the depths of the Schoolmen, the subtleties of Scotus or Aquinas, 
yet the first rudiments, the general principles, of that useful 
science ? Have I conquered so much of it as to clear my appre- 
hension and range my ideas under proper heads ; so much as 
enables me to read with ease and pleasure, as well as profit, Dr. 
Henry Moore's Works, Malebranche's Search After Truth, and 
Dr. Clarke's Demonstration of the Being and Attributes of God? 
Do I understand natural jjhilosophy ? If I have not gone deep 
therein, have I digested the general grounds of it ? Have I 
mastered Gravesande, Keill, Sir Isaac Newton's Principia, with 
his " Theory of Light and Colors ? " In order thereto, have 
I laid in some stock of mathematical knowledge ? Am I master 
of the mathematical A B C of Euclid's Elements f If I have not 
gone thus far, if I am such a novice still, what have I been about 
ever since I came from school ? 

(6) Am I acquainted with the fathers ; at least with those 
venerable men who lived in the earliest ages of the Church ? 
Have I read over the golden remains of Clemens Romanus, of 
Ignatius and Polycarp ; and have I given one reading at least to 
the works of Justin Martyr, Tertullian Origen, Clemens Alexan- 
drinus, and Cyprian ? 

(7) Have I any knowledge of the world ? Have I studied men 
(as well as books), and observed their tempers, maxims, and man- 
ners ? Have I learned to beware of men ; to add the wisdom of 
the serpent to the innocence of the dove ? Has God given me by 
nature or have I acquired any measure of the discernment of 
spirits, or of its near ally, prudence, enabling me on all occasions 



AN ADDRESS TO THE CLERGY. 



3S9 



to consider all circumstances, and to suit and vary my behavior 
according to the various combinations of them? Do I labor 
never to be rude or ill mannered ; not to be remarkably wanting 
in good breeding ? Do I endeavor to copy after those who are 
eminent for address and easiness of behavior ? Am I (though 
never light or trifling, either in word or action, yet) affable and 
courteous to all men ? And do I omit no means which are in my 
power, and consistent with my character, of " pleasing all men " 
with whom I converse, " for their good to edification ? " 

If I am Avanting even in these lowest endowments, shall I not 
frequently regret the want ? How often shall I move heavily and 
be far less useful than I might have been ! How much more 
shall I suffer in my usefulness, if I have wasted the opportunities 
I once had of acquainting myself with the great lights of antiquity, 
the antenicene fathers ; or if I have droned away those pre- 
cious hours wherein I might have made myself master of the 
-sciences ! How poorly must I many times drag on, for want of 
the helps which I have vilely cast away ? But is not my case still 
worse if I have loitered away the time wherein I should have 
perfected myself in Greek and Hebrew ? I might before this have 
been critically acquainted with these treasuries of sacred knowl- 
edge. But they are now hid from my eyes ; they are close locked 
lip, and I have no key to open them. However, have I used all 
possible diligence to supply that grievous defect (so far as it can 
be supplied now) by the most accurate knowledge of the English 
Scriptures ? Do I meditate therein day and night ? Do I think 
(and consequently speak) thereof, "when I sit in the house, and 
when I walk by the way; when I lie down, and when I rise up ?" 
By this means have I at length attained a thorough knowledge, 
as of the sacred text, so of its literal and spiritual meaning? 
Otherwise, how can I attempt to instruct others therein ? With- 
out this I am a blind guide indeed ! I am absolutely incapable 
of teaching my flock what I have never learned myself ; no more 
fit to lead souls to God than I am to govern the world. 

2. And yet there is a higher consideration than that of gifts ; 
higher than any or all of these joined together ; a consideration 
in view of which all external and all intellectual endowments 
vanish into nothing. Am I such as I ought to be, with regard 
to the grace of God? The Lord God enable me to judge aright 
of this ! 

And, (1) What was my intention in taking upon me this office 
and ministry ? What was it, in taking charge of this parish, either 



860 



LIVING THOUGHTS OF JOHN WESLEY. 



as minister or curate ? Was it always as is it now, wholly and 
solely to glorify God, and save souls ? Has my eye been singly 
fixed on this, from the beginning hitherto ? Had I never, have I 
not now, any mixture in my intention ; any alloy of baser metal? 
Had I, or have I, no thought of worldly gain; "filthy lucre," as 
the apostle terms it? Had I at first, have I now, no secular 
view ? no eye to honor or preferment ? to a plentiful income ; or, 
at least, a competency ? a warm and comfortable livelihood ? 

Alas ! my brother ! " If the light that is in thee be darkness, 
how great is that darkness ! " Was a comfortable livelihood, then, 
your motive for entering into the ministry ? And do you avow 
this in the face of the sun, and without one blush upon your 
cheek ? I cannot compare you with Simon Magus ; you are 
many degrees beneath him. He offered to give money for the 
gift of God, the power of conferring the Holy Ghost. Hereby, 
however, he showed that he set a higher value on the gift than 
on the money which he would have parted with for it. But joi\ 
do not; you set a far higher value on the money than on the gift; 
insomuch that you do not desire, you will not accept of the gift, 
unless the money accompany it ! The bishop said, when you was 
ordained, Receive thou the Holy Ghost." But that was the 
least of your care. Let who will receive this, so you receive the 
money, the revenue of a good benefice. While you minister the 
Avord and sacraments before God, he gives the Holy Ghost to 
those who duly receive them ; so that, " through your hands," 
likewise "the Holy Ghost is," in this sense, "given" now. But 
you have little concern whether he be or not ; so little, that you 
will minister no longer, he shall be given no more either through 
your lips or hands, if you have no more money for your labor» 
O, Simon, Simon ! what a saint wert thou, compared to many of 
the most honorable men now in Christendom ! 

Let not any either ignorantly or willfully mistake me. I Avould 
not "muzzle the ox that treadeth out the corn." I know the 
spiritual "laborer," too, "is worthy of his reward;" and that, if 
"we sow unto" our flock "spiritual things," it is meet that we 
"reap of their carnal things." I do not therefore blame, no, not 
in any degree, a minister's taking a yearly salary ; but I blame 
his seeking it. The thing blamable is the having it in his view 
as the motive, or any part of the motive, for entering into this 
sacred office. 

Hie nigrce succiis loUglnis, hcec est 
uEnigo mera. 
[" This is fell poison's blackest juice." — Boscmoen.'\ 



AN ADDRESS TO THE OLERGY. 



361 



If preferment or honor or profit was in his eye, his eye was not 
single. And our Lord knew no medium between a single and an 
evil eye. The eye, therefore, which is not single is evil. It is a 
plain, adjudged case. He then that has any other design in un- 
dertaking or executing the office of a minister than purely this, 
to glorify God and save souls, his eye is not single. Of conse- 
quence, it is evil ; and therefore his "whole body" must be "full 
of darkness." "The light which is in" him "is" very "dark- 
ness ; " darkness covers his whole soul ; he has no solid peace ; 
he has no blessing from God ; and there is no fruit of his 
labors. 

It is no wonder that they who see no harm in this see no harm 
in adding one living to another, and, if they can, another to that; 
yet still wiping their mouth, and saying they have done no evil. 
In the very first step their eye was not single; therefore their 
mind was filled with darkness. So they stumble on still in the 
same mire, till their feet " stumble on the dark mountains." 

It is pleaded, indeed, that " a small living will not maintain 
a large family." Maintain! How? It will not clothe them 
" in purple and fine linen;" nor enable them to fare sumpt- 
uously every day." But will not the living you have now afford 
you and yours the plain necessaries, yea, and conveniences, of life ? 
Will it not maintain you in the frugal, Christian simplicity which 
becomes a minister of Christ ? It will not maintain you in pomp 
and grandeur, in elegant luxury, in fashionable sensuality. Sa 
much the better. If your eyes were open, whatever your income 
was you would flee from these as from hell-fire. 

It has been pleaded, secondly, " By having a larger income I 
am able to do more good." But dare you aver, in the presence 
of God, that it was singly with this view, only for this end, that 
you sought a larger income ? If not, you are still condemned 
before God ; your eye was not single. Do not therefore quibble 
and evade. This was not your motive of acting. It was not the 
desire to do more good, whether to the souls or bodies of men ; 
it was not the love of God (you know it was not; your own con- 
science is as a thousand witnesses); but it was "the love of 
money," and " the desire of other things," which animated you in 
this pursuit. If, then, the word of God is true, you are in dark- 
ness still ; it fills and covers your soul, 

I might add, a larger income does not necessarily imply a ca- 
pacity of doing more spiritual good. And this is the highest kind 
of good. It is good to feed the hungry, to clothe the naked ; but 



362 



LIVING THOUGHTS OF JOHN WESLEY. 



it is a far nobler good to " save souls from death," to " pluck " 
poor " brands out of the burning." And it is that to which you 
are peculiarly called, and to which you have solemnly promised to 
"bend all your studies and endeavors." But you are by no 
means sure that, by adding a second living to your first, you shall 
be more capable of doing good in this kind than you would have 
been had you laid out all your time and all your strength on your 
first flock. 

" However, I shall be able to do more temporal good." You 
are not sure even of this. " If riches increase, they are increased 
that eat them." Perhaps your expenses may rise proportionately 
with your income. But if not, if you have a greater ability, shall 
you have a greater willingness to do good ? You have no reason 
in the world to believe this. There are a thousand instances of 
the contrary. How many have less will when they have more 
money ! Now, they have more money, they love it more ; when 
they had little, they did their " diligence gladly to give of that 
little; " but since they have had much, they are so far from "giv- 
ing plenteously " that they can hardly afford to give at all. 

" But by my having another living I maintain a valuable man, 
who might otherwise want the necessaries of life." I answer, 
(1) Was this your whole and sole motive in seeking that other 
living ? If not, this plea will not clear you from the charge; your 
eye was not single. (2) If it was, you may put it beyond dis- 
pute ; you may prove at once the purity of your intention : make 
that valuable man rector of one of your parishes, and you are 
clear before God and man. 

But what can be pleaded for those who have two or more flocks, 
and take care of none of them ? who just look at them now and 
then for a few days, and then remove to a convenient distance, and 
say, " Soul, thou hast much goods laid up for many years ; take 
thine ease ; eat, drink, and be merry ? " 

Some years ago I was asking a plain man, " Ought not he who 
feeds the flock to eat of the milk of the flock?" He answered: 
"Friend, I have no objection to that. But what is that to him 
who does not feed the flock ? " He stands on the far side of the 
hedge, and feeds himself. It is another avIio feeds the flock ; and 
ought he to have the milk of the flock? What canst thou say 
for him?" Truly, nothing at all; and he will have nothing to 
say for himself when the great Shepherd shall pronounce that 
just sentence, " Bind " the unprofitable servant " hand and foot, 
and cast him into outer darkness." 



AN ADDRESS TO THE CLERGY. 



36S 



I have dwelt the longer on this head because a right intention 
is the first point of all, and the most necessary of all; inasmuch as 
the want of this cannot be supplied by any thing else whatso- 
ever. It is the setting out wrong — a fault never to be amended, 
unless you return to the place whence you came and set out 
right. It is impossible, therefore, to lay too great stress upon a 
single eye, a pure intention ; without which all our sacrifice, our 
prayers, sermons, and sacraments, are an abomination to the 
Lord. 

I cannot dismiss this important article without touching upon 
one thing more. How many are directly concerned therein I 
leave to the Searcher of hearts. 

You have been settled in a living or a curacy for some time. 
You are now going to exchange it for another. Why do you do 
this ? For what reason do you prefer this before your former 
living or curacy ? " Why, I had but fifty pounds a year where I 
was before, and now I shall have a hundred." And is this your 
Teal motive of acting? the true reason why you make the ex- 
change ? " It is ; and is it not a sufficient reason ? " Yes, for 
a heathen ; but not for one who calls himself a Christian. 

Perhaps a more gross infatuation than this was never yet known 
upon earth. There goes one who is commissioned to be an em- 
bassador of Christ, a shepherd of never dying souls, a watchman 
over the Israel of God, a steward of the mysteries which " angels 
desire to look into." Where is he going? "To London, to 
Bristol, to Northampton." Why does he go thither ? " To get 
more money." A tolerable reason for driving a herd of bullocks 
to one market rather than the other ; though if a drover does 
this without any farther view he acts as a heathen, not a 
Christian. But what a reason for leaving the immortal souls 
over whom the Holy Ghost had made you overseer ! And yet 
this is the motive which not only influences in secret, but is 
acknowledged openly and without a blush ! Nay, it is excused, 
justified, defended; and that not by a few, here and there, who 
are apparently void both of piety and shame, but by numbers 
of seemingly religious men from one end of England to the 
other. 

(2) Am I, secondly, such as I ought to be, with regard to my 
affections ? I am taken from among, and ordained for, men in 
things pertaining to God. I stand between God and man, by the 
authority of the great Mediator, in the nearest and most endear- 
ing relation both to my Creator and to my fellow creatures. 



S64 



LIVING THOUGHTS OF JOHN WESLEY. 



Have I accordingly given my heart to God, and to my brethren 
for his sake? Do I love God with all my soul and strength? 
and my neighbor, every man, as myself ? Does this love swallow 
me up, possess me whole, constitute my supreme happiness ? 
Does it animate all my passions and tempers, and regulate all my 
powers and faculties ? Is it the spring which gives rise to all my 
thoughts, and governs all my words and actions ? If it does, not 
unto me, but unto God be the praise ! If it does, not, " God be 
merciful to me a sinner ! " 

At least, do I feel such a concern for the glory of God, and such 
a thirst after the salvation of men, that I am ready to do any 
thing, however contrary to my natural inclination, to part with 
any thing, however agreeable to me, to suffer any thing, however 
grievous to flesh and blood, so I may save one soul from hell ? 
Is this my ruling temper at all times and in all places ? Does it 
make all my labor light ? If not, what a weariness is it ! what a 
drudgery ! Had I not far better hold the plow ? 

But is it possible this should be my ruling temper if I still love 
the world ? No ; certainly if I "love the world, the love of the 
Father is not in me." The love of God is not in me if I love 
money, if I love pleasure, so-called, or diversion. Neither is it 
in me if I am a lover of honor or praise or of dress or of good 
eating and drinking. Nay, even indolence, or the love of ease,, 
is inconsistent with the love of God. 

What a creature then is a covetous, an ambitious, a luxurious,, 
an indolent, a diversion-loving clergyman ! Is it any wonder 
that infidelity should increase where any of these are to be found ?' 
that many, comparing their spirit with their profession, should 
blaspheme that worthy name whereby they are called ? But 
" woe be unto him by whom the offense cometh 1 It were good 
for that man if he had never been born." It were good for him 
now, rather than he should continue to turn the lame out of the 
way, "that a millstone were hanged about his neck, and he were 
cast into the depth of the sea ! " 

(3) May not you, who are of a better spirit, consider, thirdly, Am 
I such as I ought to be, with regard to mj practice ? Am I, in 
my private life, wholly devoted to God ? Am I intent upon this 
one thing, to do in every point, " not my own will, but the will of 
him that sent me ? " Do I carefully and resolutely abstain from 
every evil word and work ? " from all appearance of evil ? " from 
all indifferent things which might lay a stumbling-block in the 
way of the weak ? Am I zealous of good works ? As I have 



AN ADDRESS TO THE CLERGY. 



36B 



time, do I do good to all men ? and that in every kind, and in as 
high a degree as I am capable ? 

How do I behave in the public work whereunto I am called — 
in my pastoral character ? Am I " a pattern " to my " flock " in 
word, in behavior, in love, in spirit, in faith, in purity ? Is my 
"word," my daily conversation, "always in grace," always "meet 
to minister grace to the hearers ? " Is my behavior suitable to 
the dignity of my calling ? Do I walk as Christ also walked ? 
Does the love of God and man not only fill my heart, but shine 
through my whole conversation ? Is the spirit, the temper which 
appears in all my words and actions, such as allows me to say 
with humble boldness. Herein "be ye followers of me, as I am of 
Christ ? " Do all who have spiritual discernment take knowledge 
(judging of the tree by its fruits) that "the life which I now live, 
I live by faith in the Son of God; " and that in all "simplicity 
and godly sincerity I have my conversation in the world? " Am 
1 exemplarily pure from all worldly desire, from all vile and vain 
afiections ? Is my life one continued labor of love, one tract of 
praising God and helping man ? Do I in every thing see " Him 
who is invisible ? " And " beholding with open face the glory of 
the Lord," am I " changed into the same image from glory to 
glory, by the Spirit of the Lord ? " 

Brethren, is not this our calling even as we are Christians, but 
more eminently as we are ministers of Christ ? And why (I will 
not say, do we we fall short, but why) are we satisfied with fall- 
ing so short of it ? Is there any necessity laid upon us of sinking 
so infinitely below our calling ? Who hath required this at our 
hands ? Certainly not He by whose authority we minister. Is 
not his will the same with regard to us as with regard to his first 
embassadors? Is not his love and is not his power still the same 
as they were in the ancient days ? Know we not that Jesus 
Christ " is the same yesterday, to-day, and forever ? " Why then 
may not you be as " burning and shining lights " as those that 
shone seventeen hundred years ago ! Do you desire to partake 
of the same burning love, of the same shining holiness ? Surely 
you do. You cannot but be sensible it is the greatest blessing 
which can be bestowed on any child of man. Do you design it; 
aim at it; "press on to" this "mark of the prize of the high call- 
ing of God in Christ Jesus ? " Do you constantly and earnestly 
pray for it ? Then, as the Lord liveth, ye shall attain. Only let 
us pray on, and "tarry at Jerusalem, till we be endued with 
power from on high." Let us continue in all the ordinances of 



see 



LIVING THOUGHTS OF JOHN WESLEY. 



God, particularly in meditating on his word, " in denying our- 
selves, and taking up our cross daily," and, " as we have time, 
doing good to all men; " and then assuredly the great Shepherd" 
of us and our flocks will " make us perfect in every good work 
to do his will, and work in us all that is well pleasing in his 
sight ! " This is the desire and prayer of 

Your brother and servant, in our common Lord, 

John Wesley. 

London, February 6, 1756. 



CONSECRATION OF CHURCHES AND BURIAL GROUNDS. 

1. It has been a custom for some ages in Roman Catholic 
countries to have a particular form of consecration for all churches 
and chapels ; and not for these only, but for every thing per- 
taining to them, such as fonts, chalices, bells, sacerdotal vest- 
ments, and church-yards in particular. And all these customs 
universally prevailed in England as long as it was under the 
papal power. 

2. From the time of our reformation from popery most of these 
customs fell into disuse. Unconsecrated bells were rung with- 
out scruple, and unconsecrated vestments worn. But some of 
them remained still ; the consecration of churches and church- 
yards in particular ; and many scrupled the performing divine 
service in an unconsecrated church, and could not consent that 
bodies should be buried in unconsecrated ground. 

3. Accordingly, the consecrating of churches and church-yards 
has been practiced in England ever since. But it is a thing pure- 
ly indifferent, being neither forbidden nor established by law. 
The case is different in Ireland. While the Earl of Strafford 
was lord lieutenant of that kingdom a law was made for the con- 
secration, not only of churches, but of church-yards also. And 
a form of consecration for both was inserted in the Common 
Prayer Book which is used at this day, much resembling that 
which Archbishop Laud used in the consecration of St. Kath- 
erine Creed's Church, in London. 

4. But such a law has never passed in England, much less been 
inserted in our Common Prayer Book. However, such conse- 
cration has been generally practiced, though not authorized by 
the Legislature. " Is it then illegal ? " That word is capable of 
a twofold meaning. It may mean either without any law in its- 



PREACHING POLITICS. 



367' 



favor or against law. I do not conceive it to be illegal in the 
latter sense. Perhaps it is in the former. I do not know any 
law that enjoins or even permits it. 

5. And certainly, as it is not enjoined by the law of the land, 
so it is not enjoined by the law of God. Where do we find one 
word in the New Testament enjoining any such thing ? Neither do 
I remember any precedent of it in the purest ages of the Church. 
It seems to have entered and gradually spread itself with the 
other innovations and superstitions of the Church of Rome. " Do 
you think it then a superstitious practice ? " Perhaps it is not, 
if it be practiced as a thing indifferent. But if it be done as a 
necessary thing, then it is flatly superstitious. 

6. For this reason I never wished that any bishop should con- 
secrate any chapel or burial-ground of mine. Indeed, I should 
not dare to suffer it, as I am clearly persuaded the thing is wrong 
in itself, being not authorized either by any law of God or by 
any law of the land. In consequence of which I conceive that 
either the clerk or the sexton may as well consecrate the church 
or the church-yard as the bishop. 

7. With regard to the latter, the church-yard, I know not who 
could answer that plain question: '^You say this is consecrated 
ground, so many feet broad, and so many long. But pray how 
deep is the consecrated ground ? " ^^Deep ! What does that sig- 
nify ? " O, a great deal. For if my grave be dug too deep I 
may happen to get out of the consecrated ground. And who can 
tell what unhappy consequences may follow from this ? 

8. I take the whole of this practice to be a mere relic of Rom- 
ish superstition. And I wonder that any sensible Protestant 
should think it right to countenance it, much more that any rea- 
sonable man should plead for the necessity of it. Surely, it is 
high time now that we should be guided, not by custom, but by 
Scripture and reason. 

Dumfries, May 14, 1788. 



HOW FAR IS IT THE DUTY OF A CHRISTIAN MNISTER TO PREACH 

POLITICS ? 

1. It is impossible to answer this question before it is under- 
stood. We must first, therefore, endeavor to understand it, and 
then it will be easy to answer. 

2. There is a plain command in the Bible, " Thou shalt not 
speak evil of the ruler of thy people." But notwithstanding. 



368 



LIVING THOUGHTS OF JOHN WESLEY. 



this many that are called religious people speak evil of him con- 
tinually. And they speak many things that are palpably false, 
particularly when they affirm him to be a weak man; whereas a 
nobleman, who is not at all prejudiced in his favor, when he was 
pressed to speak, made this honest declaration: " Sir, I know him 
well ; and I judge the king to be one of the most sensible men in 
Europe. His ministers are no fools ; but his majesty is able to 
wind them all round his finger." 

3. Now, when a clergyman comes into a place where this and 
many more stories equally false have been diligently propagated 
against the king, and are generally believed, if he guards the 
people against this evil speaking by refusing those slanders, 
many cry out, " O, he is preaching politics." 

4. If you mean this by the term it is the bounden dutj^ of every 
Christian minister to preach politics, it is our bounden duty to 
refute these vile aspersions in public as well as in private. But 
this can be done only now and then, when it comes naturally in 
our way; for it is our main and constant business to "preach 
Jesus Christ, and him crucified." 

5. Again, many who do not so freely censure the king speak 
a,ll manner of evil of his ministers. If any misfortune befalls us 
at home or abroad, by sea or land, it is " all their fault." If one 
commander in America is surprised with all his forces when he 
is dead drunk, "Lord North deserves to be hanged." If General 
Burgoyne or Lord Cornwallis is betrayed into their enemy's 
hand, all the blame is laid on our ministers at home. But still 
the king is wounded through their sides ; the blame glances from 
them to him. Yet if we say a word in defense of them (which is 
in effect defending him), this also is preaching politics. 

6. It is always difficult and frequently impossible for private 
men to judge of the measures taken by men in public offices. We 
do not see many of the grounds w^hich determine them to act in 
this or the contrary manner. Gradually, therefore, it behooves 
us to be silent, as we may suppose they know their own business 
best ; but when they are censured without any color of reason, 
and when an odium is cast on the king by that means, we ought 
to preach politics in this sense also ; we ought publicly to con- 
fute those unjust censures, only remembering still that this is 
rarely to be done, and only when fit occasion offers, it being our 
main business to preach " repentance toward God, and faith in 
our Lord Jesus Christ." John Wesley. 

Lewisham, January 9, 1782. 



PRONUXCIATION AXD GESTURE, 



369 



DIRECTIONS CONCERNING PRONUNCIATION AND GESTURE, 
SECTION I. 

How WE MAY Speak so as to be Heard Without Difficulty 
AND WITH Pleasure. 

1. Before we enter upon particular rules, I would advise all 
who can (1) to study the art of speaking betimes, and to practice 
it as often as possible before they have contracted any of the 
common imperfections or vices of speaking ; for these may easily 
be avoided at first, but when they are once learned it is extreme- 
ly difficult to unlearn them. I advise all young persons (2) to be 
governed in speaking, as in all other things, by reason rather than 
example, and therefore to have an especial care whom they imi- 
tate therein, and to imitate only what is right in their manner of 
speaking, not their blemishes and imperfections. 

2. The first business of a speaker is so to speak that he may 
be heard and understood with ease. In order to this it is a 
great advantage to have a clear, strong voice; such, at least, as 
will fill the place where you speak so as to be heard by every 
person in it. To strengthen a weak voice, read or speak some- 
thing aloud for at least half an hour every morning, but take 
care not to strain your voice at first ; begin low and raise it by 
degrees to the height. 

3. If you are apt to falter in your speech, read something in 
private daily, and pronounce every word and syllable so distinct- 
ly that they may all have their full sound and proportion. If you 
are apt to stammer at such and such particular expressions, take 
particular care, first, to pronounce them plainly. When you are 
once able to do this you may learn to pronounce them more flu- 
ently at your leisure. 

The chief faults of speaking are : 

(1) The speaking too loud. Tliis is disagreeable to the hearers 
as well as inconvenient for the speaker. For they must impute 
it either to ignorance or affectation, which is never so inexcusable 
as in preaching. 

Every man's voice should indeed fill the place where he speaks; 
but if it exceeds its natural key it will be neither sweet, nor soft, 
nor agreeable, were it only on this account, that he cannot then 
give every word its proper and distinguishing sound. 

(2) The speaking too low. This is of the two more disagree- 
able than the former. Take care, therefore, to keep between th© 

24 



370 



LIVING THOUGHTS OF JOHN WESLEY. 



extremes, to preserve the key, the command of your voice, and to 
adapt the loudness of it to the place where you are, or the num- 
ber of persons to whom you speak. 

In order to this, consider whether your voice be naturally loud 
or low ; and if it incline to either extreme, correct this first in 
your ordinary conversation. If it be too low, converse with those 
that are deaf ; if too loud, with those who speak softly. 

(3) The speaking in a thick, cluttering manner. Some persons 
mumble or swallow some words or syllables, and do not utter the 
rest articulately or distinctly. This is sometimes owing to a nat- 
ural defect, sometimes to a sudden flutter of spirits, but oftener 
to a bad habit. 

To cure this accustom yourself, both in conversation and read- 
ing, to pronounce every word distinctly. Observe how full a 
sound some give to every word, and labor to imitate them. If 
no other way avail, do as Demosthenes did, Avho cured himself of 
this natural defect by repeating orations every day with pebbles 
in his mouth. 

(4) The speaking too fast. This is a common fault, but not a 
little one, particularly when we speak of the things of God. It 
may be cured by habituating yourself to attend to the weight, 
sense, and propriety of every word you speak. 

(5) The speaking too slow is not a common fault, and when 
we are once warned of it it may be easily avoided. 

(6) The speaking with an irregular, desultory, and uneven 
voice, raised or depressed unnaturally or unseasonably. To cure 
this you should take care not to begin your periods either too 
high or too low; for that would necessarily lead you to an unnat- 
ural and improper variation of the voice. And remember never 
either to raise or sink your voice without a particular reason, aris- 
ing either from the length of the period or the sense or spirit of 
what you speak. 

(7) But the greatest and most common fault of all is the 
speaking with a tone. Some have a womanish, squeaking tone ; 
some a singing or canting one ; some a high, swelling, theatrical 
tone, laying too much emphasis on every sentence; some have an 
awful, solenan tone; others an odd, whimsical, whining one not to 
be expressed in words. 

To avoid all kinds of unnatural tones the only rule is this, en- 
deavor to speak in public just as you do in common conversation. 
Attend to your subject and deliver it in the same manner as if 
you were talking of it to a friend. This, if carefully observed, 



PR ONUNCIA TION AND GESTURE. 



371 



will correct both this and almost all the other faults of a bad 
pronunciation. 

For a good pronunciation is nothing but a natural, easy, and 
graceful variation of the voice, suitable to the nature and impor- 
tance of tlie sentiments we deliver. 

4. If you would be heard with pleasure, in order to make the 
deeper impression on your hearers, first study to render your 
voice as soft and sweet as possible, and the more if it be natu- 
rally harsh, hoarse, or obsteperous, which may be cured by con- 
stant exercise. By carefully using this every morning you may 
in a short time wear off these defects, and contract such a smooth 
and tuneful delivery as will recommend whatever you speak. 

5. Secondly, labor to avoid the odious custom of coughing and 
spitting while you are speaking. And if at some times you can- 
not wholly avoid it, yet take care you do not stop in the middle 
of a sentence, but only at such times as will least interrupt the 
sense of what you are delivering. 

6. Above all take care, thirdly, to vary your voice according 
to the matter on which you speak. Nothing more grates the 
ca - than a voice still in the same key. And yet nothing is more 
common, although this monotone is not only unpleasant to the 
ear, but destroys the effect of what is spoken. 

7. The best way to learn how to vary the voice is to observe 
common discourse. Take notice how you speak yourself in ordi- 
nary conversation, and how others speak on various occasions. 
After the very same manner you are to vary your voice in pub- 
lic, allowing for the largeness of the place and the distance of the 
hearers. 

SECTION II. 
General Rules for the Variation of the Voice. 

1. The voice may be varied in three ways: First, as to height or 
lowness ; secondly, as to vehemence or softness ; thirdly, as to 
swiftness or slowness. 

And (1) as to height, a medium between the extremes is care- 
fully to be observed. You must neither strain your voice by 
raising it always to the highest note it can reach, nor sink it al- 
ways to the lowest note, which would be to murmur rather than 
to speak. 

(2) As to vehemence, have a care how you force your voice to 
the last extremity. You cannot hold this long without danger of 
its cracking and failing you on a sudden. Nor yet ought you to 



372 



LIVING THOUGHTS OF JOHN WESLEY. 



speak in too faint and remiss a manner, which destroys all the force 
and energy of what is spoken. 

(8) As to swiftness, you ought to moderate the voice so as to 
avoid all precipitation, otherwise you give the hearers no time to 
think, and so are not likely either to convince or to persuade 
them. Yet neither should you speak slower than men generally 
do in common conversation. It is a fault to draw out your 
words too slow or to make needless breaks or pauses. Nay, to 
drawl is (of the two) worse than to hurry. The speech ouglit 
not to drop, but to flow along. But then it ought to flow like a 
gliding stream, not as a rapid torrent. 

2. Yet let it be observed that the medium I recommend does 
not consist in an indivisible point. It admits of a considerable lat- 
itude. As to the height or lowness of the voice, there are five or 
six notes whereby it may be varied between the highest and the 
lowest, so here is abundant room for variation without falling 
into either extreme. There is also sufficient room between the 
extremes of violence and of softness to pronounce either more ve- 
hemently or more mildly, as different subjects may require. And 
as to swiftness or slowness, though you avoid both extremes, 
you may, nevertheless, speak faster or slower, and that in several 
degrees, as best answers the subject and passions of your dis- 
course. 

3. But it should likewise be observed that the voice ought not 
to be varied too hastily in any of these respects ; but the differ- 
ence is to be made by degrees, and almost insensibly, too sudden 
a change being unnatural and affected, and consequently dis- 
agreeable to the hearers. 

SECTION III. 
Particular Rules for Varying the Yoice. 

1. If you speak of natural things merely to make the hearers 
understand them, there needs only a clear and distinct voice. But 
if you would display the wisdom and power of God therein, do it 
with a stronger and more solemn accent. 

2. The good and honorable actions of men should be described 
with a full and lofty accent ; wicked and infamous actions with a 
strong and earnest voice, and such a tone as expresses horror and 
detestation. 

3. In congratulating the happy events of life we speak with a 
lively and cheerful accent ; in relating misfortunes (as in funeral 
orations) with a slow and mournful one. 



PRONUNCIATION AND GESTURE. 



373 



4. The voice should also be varied according to the greatness 
or importance of the subject ; it being absurd either to speak in a 
lofty manner where the subject is of little concern, or to speak 
of great and important affairs with a low, unconcerned, and fa- 
miliar voice. 

5. On all occasions let the thing you are to speak be deeply 
imprinted on your own heart, and when you are sensibly touched 
yourself you will easily touch others by adjusting your voice to 
every passion which you feel. 

6. Love is shown by a soft, smooth, and melting voice ; hate by 
a sharp and sullen one; joy by a full and flowing one ; grief by 
a dull, languishing tone, sometimes interrupted by a sigh or 
groan; fear is expressed by a trembling and hesitating voice; 
boldness, by speaking loud and strong; anger is shown by a sharp 
and impetuous tone, taking the breath often and speaking short; 
compassion requires a soft and submissive voice. 

7. After the expression of any violent passion you should 
, gradually lower your voice aJgain. Readiness in varying it on all 

kinds of subjects, as well as passions, is best acquired by fre- 
quently reading or repeating aloud either dialogues, select plays, 
or such discourses as come nearest to the dramatic style. 

8. You should begin a discourse low, both as it expresses 
modesty and as it is the best for your voice and strength, and yet 
so as to be heard by all that are present. You may afterward 
rise as the matter shall require. The audience likewise, being 
calm and unmoved at first, are best suited by a cool and dispas- 
sionate address. 

9. Yet this rule admits of some exceptions ; for on some extraor- 
dinary occasions you may begin a discourse abruptly and pas- 
sionately, and consequently with a warm and passionate accent. 

10. You may speak a little louder in laying down what you 
design to prove, and explaining it to your hearers. But you need 
not speak with any warmth or emotion yet ; it is enough if you 
speak articulately and distinctly. 

11. When you prove your point and refute your adversary's 
objections, there is need of more earnestness and exertion of voice. 
And here chiefly it is that you are to vary your voice, according 
to the rules above recited. 

12. A little pause may tlien precede the conclusion, in which 
you may gradually rise to the utmost strength of pronunciation, 
and finish all with a lively, cheerful voice, expressing joy and 
satisfaction. 



874 



LIVING THOUGHTS OF JOHN WESLEY. 



13. An exclamation requires a loud and strong voice, and so 
does an oath or strong asseveration ; as, " O, the depth of the 
riches both of the wisdom and knowledge of God ! " "I call God 
to record upon my soul." 

14. In a prosopopoeia the voice should be varied according to 
the character of the persons introduced ; in an apostrophe, accord- 
ing to the circumstances of the person or thing to which you 
address your speech, which, if directed either to God or to inan- 
imate things, ought to be louder than usual. 

15. In reciting and answering objections the voice should be 
varied, as if two persons were speaking. And so in dialogues, or 
whenever several persons are introduced as disputing or talking 
together. 

16. In a climax the voice must be gradually raised to answer 
every step of the figure. In an aposiopesis the voice, which was 
Raised to introduce it, must be lowered considerably. In an an- 
tithesis the points are to be distinguished, and the former to be 
pronounced with a stronger tone t^an the latter ; but in an 
anadiplosis the word repeated is pronounced the second time 
louder and stronger than the first. 

17. Take care never to make a pause in the middle of a word 
or sentence, but only where there is such a pause in the sense as 
requires, or, at least, allows of it. You may make a short pause 
after every period, and begin the next generally a little lower 
than you concluded the last, but on some occasions a little higher, 
which the nature of the subject will easily determine. 

18. I would likewise advise every speaker to observe those who 
speak well, that he may not pronounce any word in an improper 
manner; and in case of doubt, let him not be ashamed to ask liow 
such a word is to be pronounced ; as neither to desire others that 
they would inform him whenever they hear him pronounce any 
word improperly. 

19. Lastly, take care not to sink your voice too much at the 
conclusion of a period, but pronounce the very last words loud 
and distinct, especially if they have but a weak and dull sound of 
themselves. 

SECTION IV. 
Of Gestuke. 

1. That this silent language of your face and hands may move 
the affections of those that see and hear you, it must be well 
adjusted to the subject as well as to the passions you desire 



PRONUNCIATION AND GESTURE. 



375 



either to express or excite. It must likewise be free from all 
affectation, and such as appears to be the mere natural result 
both of the things you speak and of the affection that moves you 
to speak them. And the whole is so to be managed that there 
may be nothing in all the dispositions and motions of your body 
to offend the eyes of the spectators. 

2. But it is more difficult to find out the faults of your own 
gesture than those of your pronunciation. For a man may hear 
his own voice, but he cannot see his own face, neither can he 
observe the several motions of his own body, at least, but imper- 
fectly. To remedy this you may use a large looking-glass, as 
Demosthenes did, and thereby observe and learn to avoid every 
disagreeable or unhandsome gesture. 

3. There is but one way better than this, which is to have some 
excellent pattern as often as may be before your eyes, and to 
desire some skillful and faithful friend to observe all your motions, 
and inform you which are j)roper and which are not. 

4. As to the motion of the body, it ought not to change its place 
or posture every moment ; neither, on the other hand, to stand 
like a stock in one fixed and immovable posture, but to move in 
a natural and graceful manner, as various circumstances may 
require. 

5. The head ought not to be held up too high, nor clownishly 
thrust forward ; neither to be cast down and hang, as it were, on 
the breast, nor to lean always on one or the other side, but to be 
kept modestly and decently upright in its natural state and posi- 
tion. Farther, it ought neither to be kept immovable as a statue, 
nor to be continually moving and throwing itself about. To 
avoid both extremes, it should be turned gently, as occasion is, 
sometimes one way, sometimes the other ; and at other times 
remain looking straight forward to the middle of the auditory. 
Add to this that it ought always to be turned on the same side 
with the hands and body ; only in refusing a thing, for this we 
do with the right hand, turning the head at the same time to the 
left. 

6. But it is the face which gives the greatest life to action ; of 
this, therefore, you must take the greatest care, that nothing may 
appear disagreeable in it, since it is continually in the view of all 
but yourself. And there is nothing can prevent this but the 
looking-glass or a friend who will deal faithfully with you. You 
should adapt all its movements to the subject you treat of, the 
passions you would raise, and the persons to whom you speak. Let 



876 



LIVING THOUGHTS OF JOHN WESLEY. 



love or joy spread a cheerfulness over your face ; hatred, sorrow, 
or fear, a gloominess. Look with gravity and authority on your 
inferiors ; on your superiors, with boldness mixed with respect. 

7. You should always be casting your eyes upon some or other 
of your auditors, and moving them from one side to the other, 
with an air of affection and regard ; looking them decently in the 
face, one after another, as we do in familiar conversation. Your 
aspect should always be pleasant and your looks direct, neither 
severe or askew; unless you design to express contempt or scorn, 
which may require that particular aspect. 

8. If you speak of heaven or things above, lift up your eyes ; 
if of things beneath, cast them down ; and so if you speak of 
things of disgrace ; but raise them in calling God to witness, or 
speaking of things wherein you glory. 

9. The mouth must never be turned awry, neither must you 
bite or lick your lips or shrug up your shoulders or lean upon your 
elbow, all whicli give just offense to the spectators. 

10. We make use of the hand a thousand different ways ; only 
very little at the beginning of a discourse. Concerning this, you 
may observe the rules following : (1) Never clap your hands nor 
thump the pulpit. (2) Use the right hand most ; and when you 
use the left, let it be only to accompany the other. (3) The right 
hand may be gently applied to the breast when you speak of your 
own faculties, heart, or conscience. (4) You must begin your 
action with your speech, and end it when you make an end of 
speaking. (5) The hands should seldom be lifted higher than the 
eyes, nor let down lower than the breast. (6) Your eyes should 
always have your hands in view, so that they you speak to may 
see your eyes, your mouth, and your hands all moving in concert 
with each other and expressing the same thing. (7) Seldom 
stretch out your arms sideways more than half a foot from the 
trunk of your body. (8) Your hands are not to be in perpetual 
motion ; this the ancients called the babbling of the hands. 

11. There are many other things relating to action as well as 
utterance which cannot easily be expressed in writing. These 
you must learn by practice ; by hearing a good speaker and 
speaking often before him. 

12. But remember while you are actually speaking you must 
not be studying any other motions, but use those that naturally 
arise from the subject of your discourse, from the place where you 
speak, and the characters of the persons whom you address. 

13. I would advise you, lastly, to observe these rules aa far as 



A WORD TO A SABBATH-BREAKEE. 



377 



things permit, even in your common conversation, till you Lave 
got a perfect habit of observing them, so that, they are, as it were, 
natural to you. And whenever you hear an eminent speaker, 
observe with the utmost attention what conformity there is 
between his action and utterance and these rules. You may after- 
ward imitate him at home, till you have made his graces your 
own. And when once, by such assistances as these, you have 
acquired a good habit of speaking, you will ho more need any 
tedious reflections upon this art, but will speak as easily, as grace- 
fully. 



A WORD TO A SABBATH-BREAKER. 

"Eemember the Sabbath day, to keep it holy." 

Have you forgotten who spoke these words, or do you set him 
at defiance ? Do you bid him do his worst ? Have a care. You 
are not stronger than he. " Let the potsherd strive with the pot- 
sherds of the earth ; but woe unto the man that contendeth with 
his Maker. He sitteth on the circle of the heavens ; and the 
inhabitants of the earth are as grasshoppers before him ! " 

" Six days shalt thou do all manner of work : but the seventh 
day is the Sabbath of the Lord thy God." It is not thine, but 
God's day. He claims it for his own. He always did claim it for 
his own, even from the beginning of the world. " In six days the 
Lord made heaven and earth, and rested the seventh day : where- 
fore the Lord blessed the Sabbath day, and hallowed it." He 
hallowed it ; that is, he made it holy ; he reserved it for his own 
service. He appointed that as long as the sun or the moon, the 
heavens and the earth should endure, the children of men should 
spend this day in the worship of Him who " gave them life and 
breath and all things." 

Shall a man, then, rob God ? And art thou the man ? Consider, 
think what thou art doing ? Is it not God who giveth thee all 
thou hast ? Every day thou livest, is it not his gift ? And wilt 
thou give him none ? Nay, wilt thou deny him what is l)is own 
already? He will not, he cannot quit his claim. This day is 
God's. It was so from the beginning. It will be so to the end 
of the world. This he cannot give to another. O, render 
unto God the things that are God's " now ; to-day, while it is 
called to-day ! " 

For whose sake does God lay "claim to this day — for his sake 



378 



LIVING THOUGHTS OF JOHN WESLEY. 



or for thine ? Doubtless, not for his own. He needeth not thee 
nor any child of man. " Look unto the heavens and see, and 
behold the clouds which are higher than thou. If thou sinnest, 
what doest thou against him? If thy transgressions be multi- 
plied, what doest thou unto him? If thou art righteous, what 
givest thou him ? Or what receiveth he of thine hand ? " For 
thy own sake, therefore, God thy maker doeth this. For thy own 
sake he calleth thee to serve him. For thy own sake he demands 
a part of thy time to be restored to him that gave thee all. 
Acknowledge his love. Learn while thou art on earth to praise 
the King of heaven. Spend this day as thou hopest to spend 
that day which never shall have an end. 

The Lord not only hallowed the Sabbath day, but he hath also 
blessed it. So that you are an enemy to yourself. You throw 
away your own blessing if you neglect to " keep this day holy." 
It is a day of special grace. The King of heaven now sits upon 
his mercy-seat in a more gracious manner than on other days, to 
bestow blessings on those who observe it. If you love your own 
soul, can you then forbear laying hold on so happy an opportu- 
nity? Awake, arise, let God give thee his blessing ! Receive a 
token of his love ! Cry to him that thou mayest find the riches 
of his grace and mercy in Christ Jesus ! You do not know how 
few more of these days of salvation you may have. And how 
dreadful would, it be to be called hence in the abuse of his prof- 
fered mercy ! 

O, what mercy hath God prepared for you if you do not trample 
it under foot ! " What mercy hath he prepared for them that 
fear him, even before the sons of men ! " A peace which the 
world cannot give ; joy that no man taketh from you ; rest from 
doubt and fear and sorrow of heart ; and love, the beginning of 
heaven. And are not these for you ? Are they not all purchased 
for you by him who loved you and gave himself for you — 
for you, a sinner — you, a rebel against God — you, who have so 
long crucified him afresh ? Now, look unto him whom you have 
pierced ? " Now say. Lord, it is enough. I have fought against 
thee long enough. I yield, I yield. " Jesus, master, have mercy 
upon me ! " 

On this day above all cry aloud and spare not to the " God who 
heareth prayer." This is the day he hath set apart for the good 
of your soul, both in this world and that which is to come. Never 
more disappoint the design of his love, either by worldly business 
or idle diversions. Let not a little thing keep you from the house 



A WORD TO A SWEARER. 



879 



of God, either in the forenoon or afternoon. And spend as much 
as you can of the rest of the day either in repeating what you 
liave heard or in reading the Scripture or in private prayer or 
talking of the things of God. Let his love be ever before your 
eyes. Let his praise be ever in your mouth. You have lived 
many years in folly and sin ; now live one day unto the Lord. 

Do not ask any more, " Where is the harm if, after church, I 
spend the remainder of the day in the fields or in the public 
house or in taking a little diversion ? " You know where is the 
harm. Your own heart tells you so plain that you cannot but 
hear. It is a base misspending of your talent and a barefaced 
contempt of God and his authority. You have heard of God's 
judgments even upon earth against the profaners of this day. 
And yet these are but as drops of that storm of " fiery indigna- 
tion which will " at last " consume his adversaries." 

Glory be to God who hath now given you a sense of this. You 
now know this was always designed for a day of blessing. May 
you never again, by your idleness or profaneness, turn that bless- 
ing into a curse ! What folly, what madness would that be ! 
And in what sorrow and anguish Vould it end ! For yet a little 
while and death will close up the day of grace and mercy. And 
those who despise them now will have no more Sabbaths or 
sacraments or prayers forever. Then how will they wish to 
recover that which they now so idly cast away ! But all in vain. 
For they will then "find no place for repentance, though they 
should seek it carefully with tears." 

O, my friend, know the privilege you enjoy. Now " remember 
the Sabbath day, to keep it holy." Your day of life and of 
grace is far spent. The night of death is at hand. Make haste 
to use the time you have ; improve the last hours of your day. 
Now provide " the things which make for your peace," that you 
may stand before the face of God forever. 



A WORD TO A SWEARER. 

Swear not at all, saith the Lord God of heaven and earth. Art 
thou without God in the world ? Ilast thou no knowledge of God, 
no concern about him ? Is not God in all thy thoughts ? 

Dost thou believe there is a God ? Where ? In heaven only? 
Nay, he filleth all in all ! Am I a God at hand, saith the Lord, 



S80 



LIVING THOUGHTS OF JOHN WESLEY. 



and not a God afar off ? Can any "hide himself in secret places 
that I shall not see him ? Do not I fill heaven and earth ? 

Whither wilt thou go, then, from his Spirit ? Or whither wilt 
thou flee from his presence ? If thou go up into heaven, God is 
there ; if thou go down into hell, he is there also. If thou take 
the wings of the morning, and remain in the uttermost parts of 
the sea, even there his hand shall touch thee, and his right hand 
shall hold thee. 

God seeth thee now ; his eyes are upon thee ; he observes all 
thy thoughts ; he compasseth thy path ; he counteth all thy steps ; 
he is acquainted with all thy ways ; by him thy actions are 
weighed ; nor is there a word in thy tongue but he knoweth it 
altogether. 

And does not power belong unto God ; yea, all power in 
heaven and in earth ? Is he not able, even while thou readest or 
hearest these words, to crush thee into nothing ? Can he not 
just now crumble thee into dust, or bid the earth open and 
swallow thee up ? O, do not set liim at naught ! do not provoke 
him thus ! do not fly in his face ! Can he not in a moment cast 
forth his lightnings and tear tliee, shoot out his arrows and con- 
sume thee? What hinders him from cutting thee off this in- 
stant; sending thee now, now, quick into hell ? 

Would God do thee any wrong therein ? What ! in giving 
thee the request of thy own lips ? What words were those thou 
spakest but now ? Did not God hear ? Why, thou didst pray 
to God to send thee to hell ! Thou didst ask him to damn thy 
soul ! How, art thou in love with damnation ? Art thou in 
haste to dwell with everlasting burnings ; to be day and night tor- 
mented in that flame, without a drop of water to cool thy tongue ? 

Dost thou pray for this ? I pray God it may never be either 
my lot or thine. Alas, my brother ! What if God take thee at 
thy word ! What if he say. Be it unto thee even as thou wilt ! 
What if he give thee thy wish, and let thee drop into everlasting 
fire, prepared for the devil and his angels ! 

I had rather thou shouldest go to the paradise of God. Hadst 
not thou ? Is not heaven better than hell ? Art thou not con- 
vinced of this in thy own conscience ? Why, then, amend thy 
prayer. Cry to God: "Save my soul, for I have sinned against 
thee ! Save me from all niy sins. Save me from all my evil 
words, and evil works ; from my evil tempers, and evil desires ! 
Make me holy as thou art holy ! Let me know thee, and love 
thee, and serve thee, now and forever ! " 



A WORD TO A DRUNKARD. 



381 



And is not God willing to do this? Surely he is ; for God 
loveth thee. He gave his only Son that tliou mightest not per- 
ish, but have everlasting life. Christ died for thee ; and he that 
believeth on him hath everlasting life. Mark that vt^ord, he hath 
it. He hath it now. He hath the beginning of heaven even 
upon earth ; for his soul is filled with the love of God ; and the 
love of God is heaven. He that truly believes on Jesus Christ 
hath a peace which earth cannot give ; his mind is always calm ; 
he hath learned in every state therewith to be content ; he is 
always easy, quiet, well pleased ; always happy, in life and in 
death ; for a believer is not afraid to die ; he desires to be dis- 
solved and to be with Christ; he desires to quit this house of 
clay, and to be carried by angels into Abraham's bosom ; to hear 
the voice of the archangel, and the trump of God, and to see the 
Son of man coming in the clouds of heaven ; to stand at his right 
hand, and hear that word (which I earnestly beg of God you and 
I may hear), " Come, ye blessed, receive the kingdom prepared 
for you from the beginning of the Avorld ! " 



A WORD TO A DRUNKARD. 

1. Are you a man? God make you a man; but you make 
yourself a beast. Wherein does a man differ from a beast ? Is 
it not chiefly in reason and understanding ? But you throw 
away what reason you have. You strip yourself of your under- 
standing. You do all you can to make yourself a mere beast; 
not a fool, not a madman only, but a swine, a poor filth}'- swine. 
Go and wallow with them in the mire ! Go, drink on, till thy 
nakedness be uncovered, and shameful spewing be on thy glory ! 

2. O, how honorable is a beast of God's making compared to 
one who makes himself a beast ! But that is not all. You 
make yourself a devil. You stir up all the devilish tempers that 
are in you, and gain others, which perhaps were not in you ; at 
least, you heighten and increase them. You cause the fire of 
anger or malice or lust to burn seven times hotter than before. 
At the same time you grieve the Spirit of God, till you drive 
liim quite away from you ; and whatever spark of good remained 
in your soul you drown and quench at once. 

3. So you are now just fit for every work of the devil, having 
cast off all that is good or virtuous, and filled your heart with 
every thing that is bad, tliat is earthly, sensual, devilish. You 



882 



LIVING THOUGHTS OF JOHN WESLEY. 



liave forced the Spirit of God to depart from you, for you 
would take none of his reproof ; and you have given yourself up 
into the hands of the devil, to be led blindfold by him at his will. 

4. Now, what should hinder the same thing from befalling 
you which befell him who was asked which was the greatest 
sin, adultery, drunkenness, or murder ; and which of the three he 
had rather commit ? He said drunkenness Avas the least. Soon 
after he got drunk ; he then met with another man's w^ife, and 
ravished her. The husband coming to help her, he murdered 
him. So drunkenness, adultery, and murder went together. 

5. I have heard a story of a poor wild Indian, far wiser than 
either him or you. The English gave him a cask of strong 
liquor. The next morning he called his friends together, and, set- 
ting it in the midst of them, said, "These white men have given 
us poison. This man " (calling him by his name) " was a wise 
man, and would hurt none but his enemies ; but as soon as he had 
drunk of this he was mad, and would have killed his own 
brother. We will not be poisoned." He then broke the cask, 
and poured the liquor upon the sand. 

6. On what motive do you thus poison yourself ? only for the 
pleasure of doing it ? What ! will you make yourself a beast, 
or rather a devil ? Will you run the hazard of committing all 
manner of villainies; and this only for the poor pleasure of a few 
moments, while the poison is running down your throat ? O, 
never call yourself a Christian ! Never call yourself a man ! 
You are sunk beneath the greater part of the beasts that perish. 

v. Do you not rather drink for the sake of company ? Do you 
not do it to oblige your friends ? " For company," do you say ? 
How is this ? Will you take a dose of ratsbane for company ? 
If twenty men were to do so before you, would not you desire 
to be excused ? How much more may you desire to be excused 
from going to hell for company ? But, " to oblige your friends: " 
what manner of friends are they who would be obliged by your 
destroying yourself ? who would suffer, nay, entice you so to do ? 
They are villains. They are your worst enemies. They are 
just such friends as a man that would smile in your face and 
8tab you to the heart. 

8. O, do not aim at any excuse ! Say not, as many do, " I am 
no one's enemy but my own.'* If it were so, what a poor saying 
is this, " I give none but my own soul to the devil." Alas ! Is 
not that too much ? Why shouldest thou give him thy own 
soul ? Do it not. Rather give it to God. 



A WORD TO AN UNHAPPY WOMAN. 



883 



But it is not so. You are an enemy to your king, whom you 
rob hereby of a useful subject. You are an enemy to your coun- 
try, which you defraud of the service you might do, either as a 
man or as a Christian. You are an enemy to every man that 
sees you in your sin ; for your example may move him to do the 
same. A drunkard is a public enemy. I should not wonder at 
all if you was (like Cain of old) afraid that "every man who 
meeteth you should slay you." 

9. Above all, you are an enemy to God, the great God of 
heaven and earth; to him who surrounds you on every side, 
and can just now send you quick into hell. Him you are con- 
tinually affronting to his face. You are setting him at open 
defiance. O, do not provoke him thus any more ! Fear the 
great God ! 

10. You are an enemy to Christ, to the Lord that bought you. 
You fly in the face of his authority. You set at naught both 
his sovereign power and tender love. You crucify him afresh; 
and when you call him your Saviour, what is it less than to " be- 
tray him with a kiss ? " 

11. O, repent ! See and feel what a wretch you are. Pray to 
God to convince you in your inmost soul. How often have you 
crucified the Son of God afresh, and put him to an open shame ! 
Pray that you may know yourself, inwardly and outwardly, all 
sin, all guilt, all helplessness. Then cry out, "Thou Son of 
David, have mercy upon me ! " Thou lamb of God, take away 
my sins ! Grant me thy peace. Justify the ungodly. O, bring 
me to the blood of sprinkling, that I may go and sin no more, 
that I may love much, having had so much forgiven I 



A WORD TO AN UNHAPPY WOMAN. 

1. Whither are you going, to heaven or hell ? Do you not 
know ? Do you never think about it ? Why do you not ? Are 
you never to die ? Nay, it is appointed for all men to die. 
And what comes after ? Only heayen or hell. Will the not 
thinking of death put it farther off ? No; not a day; not one 
hour. Or will your not thinking of hell save you from it ? O, 
no ; you know better. And you know that every moment you 
are nearer hell, whether you are thinking of it or no ; that is, if 
you are not nearer heaven. You must be nearer one or the other. 



384 



LIVING THOUGHTS OF JOHN WESLEY. 



2. I entreat you, think a little on that plain question, Are you 
going toward heaven or hell? To which of the two does this 
way lead ? Is it possible you should be ignorant ? Did you 
never hear that neither adulterers nor fornicators shall inherit 
the kingdom? that fornicators and adulterers God will judge? 
And how dreadful will be their sentence, " Depart, ye cursed, 
into everlasting fire prepared for the devil and his angels ! " 

3. Surely you do not mock at the word of God ! You are not 
yet sunk so low as this. Consider, then, that awful word, " Know, 
ye not that ye are the temples of God?" Was not you de- 
signed for the Spirit of God to dwell in ? Was not you devoted 
to God in baptism? But "if any man defile the temple of God, 
him shall God destroy." O, do not provoke him to it any longer! 
Tremble before the great, the holy God ! 

4. Know you not that your body is, or ought to be, the temple 
of the Holy Ghost which is in you ? Know you not that " you 
are not your own? for you are bought with a price." And, O, 
how great a price ! "You are not redeemed with corruptible 
things, as silver and gold ; but with the precious blood of 
Christ, as of a lamb without blemish and without spot." O, when 
wdll you glorify God with your body and your spirit, which are 
God's! 

5. Ah, poor wretch ! How far are you from this ? How low 
are you fallen ! You yourself are ashamed of what you do. 
Are you not ? Conscience speak in the sight of God ! Does not 
your own heart condemn you at this very hour ? Do not you 
shudder at the condition you are in? Dare, for once, to lay 
your hand upon your breast, and ask, " What am I doing ? And 
what must the end of these things be ? " Destruction both of 
body and soul. 

6. Destruction of body as toell as of soul! Can it be other- 
wise? Are you not plunging into misery in this world, as well 
as in the world to come ? What have you brought upon your- 
self already? what infamy? what contempt? How could you 
now appear among those relations and friends that were once so 
loved, and so loving to you ? What pangs have you given 
them? How do some of them still weep for you in secret 
places ? And will you not weep for yourself when you see 
nothing before you but want, pain, diseases, death ? O, spare 
yourself ! Have pity upon your body, if not your soul ! Stop ! 
before you rot above ground and perish ! 

7. Do you ask, What shall I do ? First, sin no more. First 



A WORD TO AN UNHAPPY WOMAN. 



38S 



of all, secure this point. Now, this instant, now, escape for your 
life; stay not; look not behind you. Whatever you do, sin no 
•more; starve, die, rather than sin. Be more careful for your 
soul than your body. Take care of that, too; but of your poor 
soul first. 

8. "But you have no friend; none at least that is able to help 
you." Indeed you have: one that is a present help in time of 
trouble. You have a friend that has all power in heaven and 
earth, even Jesus Christ the righteous. He loved sinners of old; 
and he does so still. He then suffered the publicans and harlots 
to come unto him. And one of them washed his feet with her 
tears, and wiped them with the hairs of her head. I would to 
God you were in her place ! Say, Amen ! Lift up your heart, 
and it shall be done. How soon will he say, "Woman, be of 
good cheer; thy sins, which are many, are forgiven thee. Go 
in peace. Sin no more. Love much; for thou hast much for- 
given." 

9. Do you still ask. But what shall I do for bread; for food to 
eat, and raiment to put on ? I answer, in the name of the Lord 
God (and, mark well ! his promise shall not fail), " Seek thou 
first the kingdom of God, and his righteousness; and all these 
things shall be added unto thee." 

Settle it first in your heart. Whatever I have or have not, I 
will not have everlasting burnings. I will not sell my soul and 
body for bread; better even starve on earth than burn in hell. 
Then ask help of God. He is not slow to hear. He hath never 
failed them that seek him. He who feeds the young ravens that 
call upon him will not let you perish for lack of sustenance. 
He will provide in a way you thought not of, if you seek him 
with your whole heart ! O, let your heart be toward him; seek 
him from the heart! Fear sin more than want, more than 
death. And cry mightily to him who bore your sins, till you 
have bread to eat that the world knoweth not of; till you have 
angels' food, even the love of God shed abroad in your heart; 
till you can say, "Now I know that my Redeemer liveth, that 
he hath loved me and given himself for me; and though after 
my skin worms destroy this body, yet in my flesh shall I see 
God ! " 

25 



386 



LIVING THOUGHTS OF JOHN WESLEY. 



A WORD TO A SMUGGLER. 

I. "What is smuggling?" It is the importing, selling, or 
buying of run goods ; that is, those which have not paid the 
duty appointed by law to be paid to the king. 

1. Importing run goods. All smuggling vessels do this with 
a high hand. It is the chief, if not the whole business of these 
to bring goods which bave not paid duty. 

2. Next to these are all sea captains, officers, sailors, or pas- 
sengers who import any thing without paying the duty which , 
the law requires. 

3. A third sort of smugglers are all those who sell any thing 
which has not paid the duty. 

4. A fourth sort, those who buy tea, liquors, linen, handker- 
chiefs, or any thing else which has not paid duty. 

II. "But why should they not ? What harm is there in it ?" 

1. I answer, open smuggling (such as was common a few years 
ago, on the southern coasts especially) is robbing on the high- 
way; and as much harm as there is in this, just so much there is 
in smuggling. A smuggler of this kind is no honester than a 
highwayman. They may shake hands together. 

2. Private smuggling is just the same with picking of pockets. 
There is full as much harm in this as in that. A smuggler of 
this kind is no honester than a pickpocket. These may shake 
hands together. 

3. But open smugglers are worse than common highwaymen, 
and private smugglers are worse than common pickpockets. 
For it is undoubtedly worse to rob our father than one we have 
no obligation to. 

And it is worse still, far worse, to rob a good father, one who 
sincerely loves us, and is at that very time doing all he can to 
provide for us and to make us happy. Now, this is exactly the 
present case. King George is the father of all his subjects; and 
not only so, but he is a good father. He shows his love to them 
on all occasions, and is continually doing all that is in his power 
to make his subjects happy. 

4. An honest man, therefore, would be ashamed to ask. Where 
is the harm in robbing such a father? His own reason, if he 
had any at all, would give him a speedy answer. But you are a 
Christian, are jom not ? You say you believe the Bible. Then 
I say to you, in the name of God and in the name of Christ, 
" Thou shalt not steal." Thou shalt not take what is not thine 



A WORD TO A SMUGGLER. 



387 



own, what is the right of another man. But tlie duties ap- 
pointed by lav7 are the king's right, as much as your coat is your 
right. He has as good a right to them as you have to this; 
these are his property as much as tliis is yours. Therefore, you 
are as much a thief if you take his duties as a man is that takes 
your coat. 

5. If you believe the Bible, I say to you, as our Saviour said 
to them of old time, " Render unto Ciesar the things that are 
Caesar's, and unto God the things that are God's." If, then, you 
mind our Saviour's words, be as careful to honor the king as to 
fear God. Be as exact in giving the king what is due to the 
king as in giving God what is due to God. Upon no account 
whatever rob or defraud him of the least thing w^hich is his law- 
ful property. 

6. If you believe the Bible, I say to you, as St. Paul said to 
the ancient Christians, "Render unto all their dues;" in particu- 
lar, "custom to whom custom is due, tribute to whom tribute." 
Now, custom is by the laws of England due to the king; there- 
fore, every one in England is bound to pay it him. So that rob- 
bing the king herein is abundantly worse than common stealing 
or common robbing on the highway. 

7. And so it is on another account also; for it is a general rob- 
bery; it is, in effect, not only robbing the king, but robbing 
every h(mest man in the nation. For the more the king's duties 
are diminished, the more the taxes must be increased. And 
these lie upon us all ; they are the burden, not of some, but of 
all the people of England. Therefore, every smuggler is a thief- 
genernl, who picks the pockets both of the king and all his fellow 
subjects. He wrongs them all ; and, above all, the honest 
traders, many of whom he deprives of their maintenance, con- 
straining them either not to sell their goods at all, or to sell them 
to no profit. Some of them are tempted hereby, finding they 
cannot get bread for their families, to turn thieves too. And 
tlien you are accountable for their sin as well as your own; you 
bring their blood upon your own head. Calmly consider this, 
and you will never more ask what harm there is in sraugi^ling. 

III. 1. But for all this, cannot men find excuses for it? Yes; 
abundance, such as they are. "I would not do this," says one; 
"I would not sell uncustomed goods, but I am under a necessit}^; 
I cannot live without it." I answer. May not the man who stops 
you on the highway say tlie very same ? "I would not take 
your purse, but I am under a necessity; I cannot live without 



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LIVING THOUGHTS OF JOHN WESLEY. 



it." Suppose the case to be your own; and will you accept of 
this excuse ? Would not you tell him, " Let the worst come to 
the worst, you had better be honest, though you should starve." 
But that need not be either. Others who had no more than you 
to begin with, yet find a way to live honestly ; and certainly so 
may you : however, settle it in your heart, " Live or die, I will 
be an honest man." 

2. " Nay," says another, " we do not wrong the king, for he 
loses nothing by us. Yea, on the contrary, the king is rather a 
gainer; namely, by the seizures that are made." 

So you plunder the king out of stark love and kindness ! You 
rob him to make him rich ! It is true you take away his purse ; 
but you put a heavier in its place ! Are you serious ? Do you 
mean what you say ? Look me in the face and tell me so. You 
cannot. You know in your own conscience that what comes to 
the king out of all seizures made the year round does not amount 
to the tenth, no, not to the hundredth part of what he is de- 
frauded of. 

But if he really gained more than he lost that would not excuse 
you. You are not to commit robbery, though the person robbed 
were afterward to gain by it. You are not to " do evil, that 
good may come." If you do, your " damnation is just." 

" But certainly," say some, " the king is a gainer by it, or he 
might easily suppress it." Will you tell him which way? by 
custom-house officers ? But many of them have no desire to sup- 
press it. They find their account in its continuance; they come 
in for a share of the plunder, But Avhat if they had a desire to 
suppress it ? They have not the power. Some of them have 
lately made the experiment, and what was the consequence ? 
Why, they lost a great part of their bread, and were in danger 
of losing their lives. 

Can the king suppress smuggling by parties of soldiers? That 
he cannot do. For all the soldiers he has are not enough to 
watch every port and every creek in Great Britain. Besides, the 
soldiers that are employed will do little more than the custom- 
house officers. For there are ways and means to take ofi^ their 
edge too, and making them as quiet as lambs. 

" But many courtiers and great men, who know the king's mind, 
not only connive at smuggling, but practice it." And what can we 
infer from this? Only that those great men are great villains. 
They are great highwaymen and pickpockets, and their greatness 
docs not excuse, but makes their crime tenfold more inexcusable. 



J wo KB TO A SMUGGLER. 



389 



But besides : Suppose the king were willing to be clieated, how 
would this excuse your cheating his subjects? all your fellow 
subjects, every honest man, and, in particular, every honest trader? 
How would it excuse your making it impossible for him to live, 
unless he will turn knave as well as yourself ? 

3. " Well, but I am not convinced it is a sin ; my conscience 
does not condemn me for it." No ! Are you not convinced that 
robbery is a sin ? Then I am sorry for you. And does not your 
conscience condemn you for stealing ? Then your conscience is 
asleep. I pray God to smite you to the heart, and awaken it this 
day! 

4. " Nay, but my soul is quite happy in the love of God; there- 
fore, I cannot think it is wrong." I answer. Wrong it must be, if 
the Bible is right. Therefore, either that love is a mere delusion, 
a fire of your own kindling, or God may have hitherto winked at 
the times of ignorance. But now you have the means of know- 
ing better; now light is offered to you; and if you shut your eyes 
against the light, the love of God cannot possibly continue. 

5. " But I only buy a little brandy or tea now and then, just 
for my own use." That is, I only steal a little. God says, " Steal 
not at all." 

6. " Nay, I do not buy any at all myself ; I only send my child 
or servant for it." You receive it of them, do you not ? And 
the receiver is as bad as the thief. 

7. " Why, I would not meddle with it, but I am forced by my 
parent, husband, or master." If you are forced by your father 
or mother to rob, you will be hanged nevertheless. This may 
lessen, but does not take away the fault; for you ought to suffer 
rather than sin. 

8. "But I do not know that it was run." No ! Did not he that 
sold it tell you it was ? If he sold it under the common price, he 
did. The naming the price was telling you, " This is run." 

9. " But I do not know where to get tea which is not run." I 
will tell you where to get it; you may have it from those whose 
tea is duly entered, and who make a conscience of it. But were 
it otherwise, if I could get no wine but what I knew to be stolen, 
I would drink water ; yea, though not only my health but my 
life depended upon it; for it is better to die than to live by 
tliieving. 

10. "But if I could get what has paid duty, I am not able to 
pay the price of it, and I cannot live without it." I answer: (1) 
You can live without it as well as your grandmother did. But, 



S90 



LIVING THOUGHTS OF JOHN WESLEY. 



(2) If you could not live without it, jou ought to die rather than 
steal; for death is a less evil than sin. 

11. "But my husband will buy it, whether I do or no, and I 
must use what he provides or have none." Undoubtedly, to have 
none is a less evil than to be partaker with a thief. 

IV. Upon the whole, then, I exhort all of you that fear God, 
and desire to save your souls without regarding what others do, 
resolve at all hazards to keep yourselves pure. Let your eye be 
fixed on the word of God, not the examples of men. Our Lord 
says to every one of you, " What is that to thee ? Follow thou 
me !" Let no convenience, no gain, no pleasure, no friend, draw 
you from following him. In spite of all the persuasions, all the 
reasonings of men, keep to the word of God. If all on the right 
hand and the left will be knaves, be you an honest man. Prob- 
ably God will repay you (he certainly will, if this be best for 
you), even with temporal blessings ; there have not been wanting 
remarkable instances of this. But, if not, he will repay you with 
what is far better, with " the testimony of a good conscience 
toward God;" with "joy in the Holy Ghost;" with a "hope full 
of immortality ;" with " the love of God shed abroad in your 
hearts ; " and " the peace of God which passeth all understanding 
shall keep your hearts and minds in Christ Jesus !" 
London, January 30, 1767. 



A WORD TO A CONDEMNED MALEFACTOR. 

What a condition are you in ! The sentence is passed ; you 
are condemned to die; and this sentence is to be executed shortly ! 
You have no way to escape ; these fetters, these walls, these gates 
and bars, these keepers, cut off all hope ; therefore, die you must. 
But must you die like a beast, without thinking what it is to die ? 
You need not ; you will not ; you will think a little first ; you 
will consider, " What is death ?" It is leaving this world, these 
houses, lands, and all things under the sun ; leaving all these 
things, never to return ; your place will know you no more. It is 
leaving these pleasures ; for there is no eating, drinking, gaming, 
no merriment in the grave. It is leaving your acquaintances, com- 
panions, friends ; your father, mother, wife, children. You can- 
not stay with them, nor can they go with you ; you must part ; 
perhaps forever. It is leaving a part of yourself; leaving tliis 
body which has accompanied you so long. Your soul must now 



A WORD TO A CONDEMNED MALEFACTOR. 



391 



drop its old companion to rot and molder into dust. It must 
enter upon a new, strange, unbodied state. It must stand naked 
before God! 

2. Buo O, how will you stand before God; tlie great, the holy, 
the just, the terrible God ? Is it not his own word, " Without 
holiness no man shall see the Lord ?" No man shall see him with 
joy; rather, he will call for the mountains to fall upon him, and 
the rocks to cover him. And what do you think holiness is ? It 
is purity both of heart and life. It is the mind that was in Christ, 
enabling us to walk as he also walked. It is the loving God with 
all otir heart; the loving our neighbor, every man, as ourselves; 
and the doing to all men, in every point, as we would they should 
do unto us. The least part of holiness is to do good to all men, 
and to do no evil either in word or work. This is only the out- 
side of it. But this is more than you have. You are far from 
it ; far as darkness from light. You have not the mind that was 
in Christ: there was no pride, no malice in him; no hatred, no 
revenge, no furious anger, no foolish or worldly desire. Y"ou 
have not walked as Christ walked; no, rather as the devil would 
have walked, had he been in a body ; the works of the devil you 
have done, not the works of God. You have not loved God with 
all your heart. You have not loved him at all. You have not 
thought about him. You hardly knew or cared whether there 
was any God in the world. You have not done to others as you 
would they should do to you ; far, very far from it. Have you 
done all the good you could to all men ? If so, you had never 
come to this place. You have done evil exceedingly ; your sins 
against God and man are more than the hairs of your head. In- 
somuch that even the world cannot bear you; the world itself 
spews you out. Even the men that know not God declare you 
are not fit to live upon the earth. 

3. O, repent, repent ! Know yourself ; see and feel what a sin- 
ner you are. Think of the innumerable sins you have committed, 
even from your youth up. How many wicked words have you 
spoken ? How many wicked actions have you done ? Think of 
your inward sins ; your pride, malice, hatred, anger, revenge, lust ! 
Think of your sinful nature, totally alienated from the life of 
God. How is your whole soul prone to evil, void of good, cor- 
rupt, full of all abominations ! Feel that your carnal mind is 
enmity against God. Well may the wrath of God abide upon 
you. He is of purer eyes than to behold iniquity ; he hath said, 
" The soul that sinneth, it shall die." It shall die eternally, shall 



392 



LIVING THOUGHTS OF JOHN WESLEY. 



be " punished with everlasting destruction, from the presence of 
the Lord and from the glory of his power." 

4. How, then, can you escape the damnation of hell, the lake of 
fire burning with brimstone — " where their worm dieth not, and 
the fire is not quenched ?" You can never redeem your own soul. 
You cannot atone for the sins that are past. If you could leave 
off sin now, and live unblamable for the time to come, that would 
be no atonement for what is past. Nay, if you could live like an 
angel for a thousand years, that would not atone for one sin. 
But neither can you do this; you cannot leave off sin; it has the 
dominion over you. If all your past sins were now to be for- 
given, you would immediately sin again ; that is, unless your 
heart were cleansed ; unless it were created anew. And who can 
do this ? Who can bring a clean thing out of an unclean ? Sure- 
ly none but God. So you are utterly sinful, guilty, helpless ! 
What can you do to be saved ? 

5. One thing is needful : " Believe in the Lord Jesus Christ, 
and thou shalt be saved !" Believe (not as the devils only, but) 
with that faith which is the gift of God, which is wrought in a 
poor, guilty, helpless sinner by the power of the Holy Ghost. See 
all thy sins on Jesus laid. God laid on him the iniquities of us 
all. He suffered once the just for the unjust. He bore our sins 
in his own body on the tree. He was wounded for thy sins ; he 
was bruised for thy iniquities. " Behold the Lamb of God taking 
away the sin of the world !" taking away thy sins, even thine, 
and reconciling thee unto God the Father ! " Look unto him, and 
be thou saved !" If thou look unto him by faith, if thou cleave 
to him with thy whole heart, if thou receive him both to atone, 
to teach, and to govern thee in all things, thou shalt be saved, 
thou art saved, both from the guilt, the punishment, and all the 
power of sin. Thou shalt have peace with God, and a peace in 
thy own soul, that passeth all understanding. Thy soul shall 
magnify the Lord, and thy spirit rejoice in God thy Saviour. 
The love of God shall be shed abroad in thy heart, enabling thee 
to trample sin under thy feet. And thou wilt then have a hope 
full of immortality. Thou wilt no longer be afraid to die, but 
rather long for the hour, having a desire to depart and to be with 
Christ. 

6. This is the faith that worketh by love, tlie waj^ that leadeth 
to the kingdom. Do you earnestly desire to walk therein ? Then 
put away all hinderances. Beware of company ; at the peril of 
your soul, keep from those who neither know nor seek God» Your 



THOUGHTS OK A SINGLE LIFE. 



393 



old acquaintance are no acquaintance for you, unless they too ac- 
quaint themselves with God. Let them laugh at you, or say you 
are running mad. It is enough if you have praise of God. Be- 
ware of strong drink. Touch it not, lest you should not know 
when to stop. You have no need of this to cheer your spirits ; 
but of the peace and the love of God. Beware of men that pre- 
tend to show you the way to heaven, and know it not themselves. 
There is no other name whereby you can be saved but the name 
of our Lord Jesus Christ. And there is no other way whereby 
you can find the virtue of his name but by faith. Beware of 
Satan transformed into an angel of light, and telling you it is 
presumption to believe in Christ as your Lord and your God, 
your wisdom and righteousness, sanctification and redemption. 
Believe in him with your whole heart. Cast your whole soul 
upon his love. Trust him alone; love him alone; fear him alone; 
and cleave to him alone; till he shall say to you (as to the dying 
malefactor of old), " This day shalt thou be with me in paradise." 



THOUGHTS ON A SINGLE LIFE.* 

1. The forbidding to marry, as it is well-known the Church of 
Rome does and has done for several ages (in which marriage is 
absolutely forbidden, not only to all religious orders, but to the 
whole body of clergy), is numbered by the great apostle among 
"the doctrines of devils." And among the same we need not 
scruple to number the despising or condemning marriage ; as do 
many of those in the Romish Church who are usually termed 
mystic writers. One of these does not scruple to affirm, " Mar- 
riage is only licensed fornication." But the Holy Ghost says, 
" Marriage is honorable in all, and the bed undefiled." Nor can 
it be doubted but persons may be as holy in a married as in a 
single state. 

2. In the latter clause of the sentence the apostle seems to 
guard against a mistake into which some sincere Christians have 
fallen; particularly when they have just found such a liberty of 
spirit as they had not before experienced. They imagine a de- 
filement where there is none, " and fear where no fear is." And 

* In the year 1743 Mr. Wesley published a small pamphlet under the title of Tlinughts on 
Marriage and a Single Life. It was afterward superseded by the tract now before the 
reader, which embodies the priuoipal sentiments contained in the former publication.— 
Editor. 



894 



LIVING THOUGHTS OF JOHN WESLEY. 



it is possible this very fear of sin may betray them into sin. For 
it may induce persons to defraud each other, forgetting the ex- 
press determination of the apostle : " The wife hath not power 
of her own body, but the husband : and likewise also the husband 
hath not power of his own body, but the wife" (1 Cor. vii, 4). 

3. And yet we must not forget what the apostle subjoins in the 
following verses : " I say therefore to the unmarried and widows, 
It is good for them, if they abide even as I. Art thou bound unto 
a wife ? seek not to be loosed. Art thou loosed from a wife ? 
seek not a wife. But and if thou marry, thou hast not sinned. 
Nevertheless, such shall have trouble in the flesh. But I would have 
you without carefulness. He that is unmarried careth for the 
things that belong to the Lord, how he may please the Lord : but 
he that is married careth for the things of the world, how he may 
please his wife. The unmarried woman careth for the things of the 
Lord, that she may be holy both in body and in spirit : but she that 
is married careth for the things of the world, how she may please 
her husband. And this I speak for your own profit ; and that ye 
may attend upon the Lord without distraction" (verses 8, 27, 28, 
32, 35). 

4. But though " it is good for a man not to touch a woman " 
(verse 1), yet this is not a universal rule. " I would," indeed, says 
the apostle, " that all men were as myself " (verse 7). But that 
cannot be ; for " every man hath his proper gift of God, one aftei" 
this manner, another after that." "If," then, "they cannot con- 
tain, let them marry : for it is better to marry than to burn " 
(verse 9). "To avoid fornication, let every man have his own 
wife, and let every woman have her own husband." Exactly 
agreeable to this are the words of our Lord. When the apostles 
said, " If the case of the man be so with his wife, it is not good to 
marry ; he said unto them, All men cannot receive this saying, save 
they to whom it is given. For there are some eunuchs, which were 
so born from their mother's womb : and there are some eunuchs, 
who were made eunuchs of men: and there be eunuchs, which have 
made themselves eunuchs for the kingdom of heaven's sake. He 
that is able to receive it, let him receive it" (Matt, xix, 10, 12). 

5. But who is able to "receive this saying," to abstain from 
marriage, and yet not burn ? It behooves every one here to 
judge for himself; none is called to judge for another. In general, 
I believe every man is able to receive it when he is first justified. 
I believe every one then receives this gift ; but with most it does 
not continue long. Thus much is clear ; it is a plain matter of 



THOUGHTS ON A SINGLE LIFE. 



895 



fact, which no man can deny. It is not so clear, whether God 
withdraws it of his own good pleasure or for any fault of ours. 
I incline to think it is not withdrawn without some fault on our 
part. But, be that as it may, I have now only to do with those 
who are still able to " receive this saying." 

6. To this happy few I say: (1) Know the advantages you enjoy, 
many of which are pointed out by the apostle himself. You 
may be without carefulness. You are under no necessity of 
" caring for the things of the world." You have only to " care 
for the things of the Lord, how you may please the Lord." One 
care alone lies upon you, how you " may be holy both in body 
and spirit." 

You may " attend upon the Lord without distraction ; " while 
others, like Martha, are cumbered with much serving, and drawn 
hither and thither by many things, you may remain centered in 
God, sitting, like' Mary, at the Master's feet, and listening to 
every word of his mouth. 

You enjoy a blessed liberty from the "trouble in the flesh," 
which must more or less attend a married state, from a thousand 
nameless domestic trials which are found, sooner or later, in 
every family. You are exempt from numberless occasions of 
sorrow and anxiety with which heads of families are entangled, 
especially those who have sickly or weak or unhappy or disobe- 
dient children. If your servants are wicked, you may put them 
away, and your relation to them ceases. But what could you do 
with a wicked son or daughter ? How could you dissolve that 
relation ? 

Above all, you are at liberty from the greatest of all entangle- 
ments, the loving one creature above all others. It is possible to 
do this without sin, without any impeachment of our love to God. 
But how inconceivably dilficult ! to give God our whole heart 
while a creature has so large a share of it ! How much more 
easily may we do this when the heart is tenderly, indeed, but 
equally attached to more than one ; or, at least, without any great 
inequality ! What angelic wisdom does it require to give enough 
of our affection, and not too much, to so near a relation ! 

And how much easier is it (just to touch on one point more) 
wholly to conquer our natural desires than to gratify them ex- 
actly so far as Christian temperance allows ! just so far as every 
pleasure of sense prepares us for taking pleasure in God. 

7. You have leisure to improve yourself in every kind, to wait 
upon God in public and private, and to do good to your neighbor 



896 



LIVING THOUGHTS OF JOHN WESLEY. 



in various ways, as Christian prudence shall suggest; whereas 
those who are married are necessarily taken up with the things 
of the world. You may give all your time to God without inter- 
ruption, and need ask leave of none but yourself so to do. You 
may employ every hour in what you judge to be the most excel- 
lent way. But if you was married you may ask leave of your 
companion ; otherwise, what complaints or disgust would follow ! 
And how hard is it even to know (how much more to act suita- 
bly to that knowledge) how far you ought to give way, for 
peace' sake, and where to stop ! What wisdom is requisite in 
order to know how far you can recede from what ii3 most excel- 
lent, particularly with regard to conversation that is not " to the 
use of edifying," in order to please your good-natured or ill- 
natured partner, without displeasing God ! 

8. You may give all your worldly substance to God ; nothing 
need hinder. You have no increasing family, you have no wife 
or children to provide for, which might occasion a thousand 
doubts (without any extraordinary measure of divine light) 
whether you had done either too much or too little for them. 
You may " make yourself friends of " all " the mammon of 
unrighteousness " which God intrusts you with ; having none 
that has any right to complain or to charge you with unkindness 
for so doing. You may lay out all your talents of every kind 
entirely for the glory of God ; as you have none else to please, 
none to regard, but Him that lived and died for you. 

9. I say, secondly, prize the advantages you enjoy ; know the 
value of them. Esteem them as highly while you have them, as 
others do after they have lost them. Pray constantly and fer- 
vently for this very thing, that God would teach you to set a due 
value upon them. And let it be matter of daily thanksgiving to 
God that he has made you a partaker of these benefits. Indeed, 
the more full and explicit you are herein, the more sensible you 
will be of the cause you have to be thankful ; the more lively con- 
viction you will have of the greatness of the blessing. 

10. If you know and duly prize the advantages you enjoy, 
then (3) be careful to keep them. But this (as easy as it may 
seem) it is impossible you should do by your own strength, so 
various, so frequent, and so strong are the temptations which 
you will meet with to cast them away. Not only the children of 
the world, but the children of God, will undoubtedly tempt you 
thereto ; and that partly by the" most plausible reasons, partly by 
the most artful persuasions. Meantime, the old deceiver will 



THOUGHTS ON A SINGLE LIFR. 



397 



not be wanting to give an edge to all those reasons and persua- 
sions, and to recall the temptation again and again, and press it 
close upon your heart. You have need, therefore, to use every 
help ; and the first of these is earnest prayer. Let no day pass 
without this, without praying for this very thing — tliat God 
would work what with men is impossible ; that he would vouch- 
safe to preserve his own gift ; and that you may not sulfer any 
loss this day, either by the subtlety or power of devils or men, 
or the deceitfulness of your own heart. 

11. A second help may be the conversing frequently and 
freely with those of your own sex who are like minded. It 
may be of infinite service to disclose to these the very secrets 
of your hearts ; especially the weaknesses springing from your 
natural constitution or education or long contracted habit, and 
the temptations which from time to time most easily beset you. 
Advise with them on every circumstance that occurs ; open 
your heart without reserve. By this means a thousand devices 
of Satan will be brought to nought ; innumerable snares will be 
prevented ; or you will pass through them without being hurt. 
Yea, and if at some time you have suffered a little, the wound 
will speedily be healed. 

12. I sny of your own sex ; for, in the third place, it will be 
highly expedient to avoid all needless conversation, much more 
all intimacy, with those of the other sex ; so expedient that, 
unless you observe this, you will surely cast away the gift of God. 
Say not, " But they have much grace and much understanding." 
So much the greater is the danger. There would be less fear of 
your receiving hurt from them if they had less grace or less 
understanding. And whenever any of these are thrown in your 
way, " make a covenant with your eyes," your ears, your hands, 
that you do not indulge yourself in any that are called innocent 
freedoms. Above all, "keep your heart with all diligence." 
Check the first risings of desire. Watch against every sally of 
imagination, particularly if it be pleasing. If it is darted in, 
whether you will or no, yet let no "vain thought lodge within 
you." Cry out, " My God and my all, I am thine, thine alone ! 
I will be thine forever ! O, save me from setting up an idol in 
my heart ! Save me from taking any step toward it. Still bring 
my every thought into captivity to the obedience of Christ.' " 

13. "But how shall I attain to, or how preserve this strength 
and firmness of spirit ? " In order to this I advise you, 
fourthly (need I say to avoid the sin of Onan, seeing Satan will 



898 LIVING THOUGHTS OF JOHN WESLEY. 

not cast out Satan ? or rather), avoid, with the utmost care, all 
softness and effeminacy ; remembering the express denunciation 
of an inspired writer, oi [laXaKot, the soft, or effeminate, whether 
poor or rich (the apostle does not make any difference on that 
account), " shall not inherit the kingdom of God." Avoid all del- 
icacy, first in spirit, then in apparel, food, lodging, and a thou- 
sand nameless things ; and this the more speedily and the more 
resolutely if you have been long accustomed thereto. Avoid all 
needless self-indulgence, as well as delicacy and softness. All 
these tend to breed and cherish those appetites and passions which 
you have renounced for Christ's sake. They either create or in- 
crease those desires which, "for tlie kingdom of heaven's sake," 
you are determined not to gratify. Avoid all sloth, inactivity, 
indolence. Sleep no more than nature requires. Be never idle ; 
and use as much bodily exercise as your strength will allow. I 
dare not add Monsieur Pascal's rule — avoid all pleasure. It is 
not possible to avoid all pleasure, even of sense, without destroy- 
ing the body. Neither doth God require it at our hands ; it is 
not his will concerning us. On the contrary, he " giveth us all 
things to enjoy," so we enjoy them to his glory. But I say, avoid 
all that pleasure which any way hinders you from enjoying him ; 
yea, all such pleasure as doeo not prepare you for taking pleas- 
ure in God. Add to this constant and continued course of univer- 
sal self-denial, the taking up of your cross daily, the enduring 
"hardship as a good soldier of Jesus Christ." Remember, "the 
kingdom of heaven suffers violence, and the violent take it by 
force." This is the way; walk therein; think not of a smoother 
path. Add to your other exercises constant and prudent fasting, 
and the Lord will uphold you with his hand. 

14. I advise you, lastly, if you desire to keep them, use all the 
advantages you enjoy. Indeed, without this it is utterly impos- 
sible to keep them ; for the mouth of the Lord hath spoken the 
word which cannot be broken, which must be fulfilled with regard 
to all the good gifts of God: "To him that hath," uses what he 
hath, "shall be given; and he shall have more abundantly: but 
from him that hath not," uses it not, " shall be taken even that 
which he hath." Would you, therefore, retain what you now have, 
what God hath already given ? If so, " giving all diligence," use 
it to the uttermost. "Stand fast in" every instance of "the 
liberty wherewith Christ hath made you free." Be not "en- 
tangled " again in the " cares of this life ; " but " cast all your 
care on Him that careth for you. Be careful for nothing, but 



» 



THOUGHTS ON A SINGLE LIFE. 899 

in every thing make your requests known unto God with thanks- 
giving." 

See that you " wait upon the Lord without distraction ; " let 
nothing move you from your center. One thing is needful " — 
to see, love, follow Christ, in every thought, word, and work. 

Flee the " sorrow of this world ; " it " worketh death." Let 
not your heart be troubled. In all circumstances let your soul 
magnify the Lord, and your spirit rejoice in God your Saviour. 
Preserve a constant serenity of mind and even cheerfulness of spirit. 

Keep at the utmost distance from foolish desires, from desiring 
any happiness but in God. Still let all your " desire be to him, 
and to the remembrance of his name." 

Make full use of all the leisure you have; never be unemployed, 
never triflingly employed; let every hour turn to some good ac- 
count. Let not a scrap of time be squandered away; "gather up 
the fragments, that nothing be lost." Give all your time to God; 
lay out the whole as you judge will be most to his glory. In par- 
ticular see that you waste no part of it in unprofitable conversa- 
tion; but let all your discourse "be seasoned with salt, and meet 
to minister grace to the hearers." 

Give all your money to God. You have no pretense for laying 
up treasures upon earth. While you " gain all you can," and 
" save all you can," " give all you can " — that is, all you have. 

Lay out all your talents of every kind in doing all good to all 
men; knowing that " every man shall receive his own reward, 
according to his own labor." 

15. Upon the whole, without disputing whether the married or 
single life be the more perfect state (an idle dispute, since per- 
fection does not consist in any outward state whatever, but in an 
absolute devotion of all our heart and all our life to God), we 
may safely say. Blessed are "they who have made themselves 
eunuchs for the kingdom of heaven's sake;" who abstain from 
things lawful in themselves in order to be more devoted to God. 
Let these never forget those remarkable words: "Peter said, Lo, 
we have left all, and followed thee. And Jesus answered and 
said. Verily I say unto you " (a preface denoting both the cer- 
tainty and importance of what is spoken), " There is no man that 
hath left " (either by giving up or by not accepting them) " house, 
or brethren, or sisters, or father, or mother, or wife, or children, 
or lands, for my sake, and the gospel's, but he shall receive a hun- 
dred-fold now in this time, and in the world lo come eternal life " 
(Mark x, 28-30). 



400 



LIVING THOUGHTS OF JOHN WESLEY. 



A THOUGHT UPON MARRIAGE. 

If thine eye be single, thy whole body shall be full of light. 

1. I AM not now about to speak to men of the world, or to 
them that have only the form of religion, but to you who have 
experienced, if yon do not now, the " faith which worketh by 
love; " and, in speaking to you, I do not peremptorily assert any 
thing. I barely propose a thought that rises in my mind, and beg 
you to consider it. 

2. You have some thoughts of altering your condition; and we 
know " marriage is honorable in all men." But is your eye single 
herein ? This is worthy your most serious consideration. Retire 
a little into yourself, and ask your own heart, " What is it moves 
me to think of this ? " 

3. I will tell you how it was with me ; though I do not know I 
was ever low spirited (my spirits being always the same, whether 
in sickness or in health), yet I was often uneasy. Even in vigor- 
ous health, in plenty, and in the midst of my friends I wanted 
something; I was not satisfied. I looked about for happiness, 
but could not find it. Then I thought, " O, if I had but such a 
person Avith me, I should surely be happy." I mused with myself, 
" How lovely is her look ! How agreeable she talks ! " I thought 
of Sappho's words : 

" Bless'd as the' immortal gods is he, 
The youth that fondly sits by thee ; 
And hears and sees thee all the while 
Softly speak and sweetly smile." 

"Surely this is the very thing I want; and could I attain it, I 
sliould then no more be solitary! For — 

Thou from all shades the darkness would exclude, 
And from a desert banish solitude : 

Therefore, with her I can be happy ; without her I never can." 

4. Perhaps your case is something like mine. Let me, then, 
ask you a few questions. 

Were you ever convinced of sin ? of your lost, undone state ? 
Did you feel the wrath of God abiding on you ? If so, what did 
you then want to make jon happy ? " To know my God is recon- 
ciled." You had your wish. You were enabled to say, boldly, 
" I know that my E-edeeraer liveth." And were not you then 
happy? "Indeed I was." In what? "In the knowledge and 
love of God." 



A THOUGHT UPON MARRIAGE. 



401 



5. And if you have now the same knowledge and love of God, 
does it not answer the same end ? Will not the same cause still 
produce the same effect ? If, therefore, you are not happy now, 
is it not because you have not that intercourse with God which 
you then had ? And are you seeking to supply the want of that 
intercourse by the enjoyment of a creature ? You imagine that 
near connection with a woman will make amends for distance from 
from God! Have you so learned Christ ? Has your experience 
taught you no better than this ? 

6. You were happy once; you knew you were; happy in God, 
without being beholden to any creature. You did not need 

Love's all-sufficient sea to raise 
With drops of creature happiness. 

And is it wise to seek it now anywhere else than where you 
found it before ? You have not the same excuse with those who 
never were happy in God. And how little is the seeking it in any 
creature better than idolatry ! Is it not, in effect, loving the 
creature more than the Creator? Does it not imply that you are 
"a lover of pleasure more than a lover of God?" 

7. O, return to Him that made you happy before, and he will 
make you happy again. Repeat your prayer, 

" Keep me dead to all below ; 
Only Christ resolved to know : 
Firm and disengaged and free ; 
Seeking all my bliss in thee ! " 

Seek, accept of nothing in the room of God. Let all the springs 
of your happiness be in him. " Seek first," just as you did before, 
"the kingdom of God and his righteousness;" the knowledge and 
love of God; "fellowship with the Father and with his Son 
Jesus Christ;" "and all other things shall be added unto you;" 
particularly joy in the Holy Ghost. Again, 

Know God, and teach thy soul to know 
The joys that from religion flow : 
Then every grace shall be thy guest, 
And peace be there to crown the rest. 

John Wesley. 

LiSBURN, June 11, 1786. 
26 



402 



LIVING THOUGHTS OF JOHN WESLEY. 



CONCERNING DRESS. 

1. 1. I AM not fond of saying tlie same thing over and over; 
especially when I have so many things to say that the day of life 
(which with me is far spent) is not likely to suffice for them. 
But in some cases it is needful for you that I should ; and then 
it is not grievous to me. And it may be best to speak freely and 
fully at once, that there may be the less need of speaking on this 
head hereafter. 

2. When we look into the Bible with any attention, and then 
look round into the world, to see who believes and who lives ac- 
cording to this book, we may easily discern that the system of 
practice, as well as the system of truth, there delivered is torn in 
pieces and scattered abroad like the members of Absyrtus. 
Every denomination of Christians retains some part either of Chris- 
tian truth or practice ; these hold fast one part, and those another, 
as their fathers did before them. What is the duty, meantime, 
of those who desire to follow the whole word of God ? Undoubt- 
edly to "gather up" all these "fragments," that, if possible, 
"nothing be lost ;" with all diligence to follow all those we see 
about us, so far as they follow the Bible ; and to join together 
in one scheme of truth and practice what almost all the world 
put asunder. 

3. Many years ago I observed several parts of Christian 2)rac- 
tice among the people called Quakers. Two things I particularly 
remarked among them — plainness of speech and plainness of dress. 
I willingly adopted both, with some restrictions, and particularly 
plainness of dress ; the same I recommended to you, when God first 
called you out of the world ; and after the addition of more than 
twenty years' experience I recommend it to you still. 

4. But before I go any farther I must entreat you, in the name 
of God, be open to conviction. Whatever prejudices you have 
contracted from education, custom, or example divest yourselves 
of them as far as possible. Be willing to receive light either 
from God or man ; do not shut jowv eyes against it. Rather, be 
glad to see more than you did before ; to " have the eyes of your 
understanding opened." Receive the truth in the love thereof, 
and you will have reason to bless God forever. 

IT. 1. Not that I would advise you to imitate the people called 
Quakers in those little particularities of dress which can answer no 
possible end but to distinguish them from all other ])Cople. To 



CONCERXING DRESS. 



403 



be singular merely for singularity's sake is not the part of a 
Christian ; I do not, therefore, advise you to wear a hat of such 
dimensions, or a coat of a particular form. Rather, in things that 
are absolutely indifferent, that are of no consequence at all, hu- 
mility and courtesy require you to conform to the customs of your 
country. 

2. But I advise you to imitate them, first, in the neatness of 
their appareL This is highly to be commended, and quite suit- 
able to your Christian calling. Let all your apparel, therefore, 
be as clean as your situation in life allow. It is certain the 
poor cannot be as clean as they would, as having little change of 
raiment. But let even these be as clean as they can, as care and 
diligence can keep them. Indeed, they have particular need so to 
be, because cleanliness is one great branch of frugality. It is 
likewise more conducive to health than is generally considered. 
Let the poor, then, especially labor to be clean, and provoke those 
of liigher rank to^ jealousy. 

3. I advise you to imitate them, secondly, in the plainness of 
their apparel. In this are implied two things : (1) That your ap- 
parel be cheap, not expensive ; far cheaper than others in your 
circumstances wear, or than you would wear if you knew not 
God. (2) That it be grave, not gay, airy, or showy ; not in the 
point of the fashion. And these easy rules may be applied both 
to the materials whereof it is made and the manner wherein it is 
made or put on. 

4. Would you have a farther rule with respect to both ? Then 
take one which you may always carry in your bosom : " Do every 
thing herein with a single eye ; " and this will direct you in every 
circumstance. Let a single intention to please God prescribe both 
what clothing you shall buy and the manner wherein it shall be 
made, and how you shall put it on and wear it. To express the 
same thing in other words : let all you do, in this respect, be so 
done that you may offer it to God, a sacrifice acceptable through 
Christ Jesus ; so that, consequently, it may increase your reward 
and brighten your crown in heaven. And so it will do if it be 
agreeable to Christian humility, seriousness, and charity. 

5. Shall I be more particular still ? Then I " exhort all those 
who desire me to watch over their souls," Wear no gold (what- 
ever officers of State may do, or magistrates, ns the ensign of their 
office), no pearls, or precious stones ; use no curling of hair, or 
costly apparel, how grave soever. I advise those who are able to 
receive this saying, Buy no velvets, no silks, no fine linen, no 



404 



LIVIXG THOUGHTS OF JOHN WESLEY. 



superfluities, no mere ornaments, though ever so much in fashion. 
Wear nothing, though you have it already, which is of a glaring 
color, or which is in any kind gay, glittering, or showy ; nothing 
made in the very height of the fashion, nothing apt to attract the 
eyes of the by-standers. I do not advise women to wear rings, ear- 
rings, necklaces, lace (of whatever kind or color), or ruffles, which, 
by little and little, may easily shoot out from one to twelve inches 
deep. Neither do I advise men to wear colored waistcoats, shin- 
ing stockings, glittering or costly buckles or buttons, either on 
their coats or in their sleeves, any more than gay, fashionable, or 
expensive perukes. It is true these are little, very little things, 
which are not worth defending ; therefore, give them up, let them 
drop, throw them away without another word ; else a little 
needle may cause much pain in your flesh, a little self-indulgence 
much hurt to your soul. 

III. 1. For the preceding exhortation I have the authority of 
God in clear and express terms : " I will that women " (and, by 
parity of reason, men too) " adorn themselves in modest apparel, 
with shamefacedness and sobriety ; not with braided " (curled) 
" hair, or gold, or pearls " (one kind of precious stones which was 
then most in use put for all), "or costly array ; but" (which 
becometh women professing godliness) "with good works " (1 Tim. 
ii, 9, 10). Again : "Whose adorning let it not be that outward 
adorning of plaiting " (curling) " the hair, and of wearing of gold, 
or of putting on of apparel; but let it be the ornament of a meek 
and quiet spirit, which is in the sight of God of great price" (1 
Pet. iii, 3, 4). Nothing can be more express ; the wearing of 
gold, of precious stones, and of costly apparel, together witli 
curling of hair, is here forbidden by name ; nor is there any re- 
striction made either here or in any other Scripture. Whoever, 
therefore, says, " There is no harm in these things," may as well 
say, " There is no harm in stealing or adultery." 

2. There is something peculiarly observable in the manner 
wherein both St. Peter and St. Paul speak of these things. "Let 
not your adorning," says St. Peter, " be that outward adorning ; 
but let it be the ornament of a meek and quiet spii-it." Tlie latter 
clause is not added barely to fill up the sentence, but with strong 
and weighty reason. For there is a direct contrariety (as little 
as we may suspect it) between that outward and this inward 
adorning ; and that both with regard to their source and with 
regard to their tendency. As to tlieir source, all that adorning 
springs from nature ; a meek and quiet spirit, from grace ; the 



CONCERNING DRESS. 



405 



former, from conforming to our own will and the will of man ; 
the latter, from conformity to the will of God. And as to their 
tendency, nothing more directly tends to destroy meekness and 
quietness of spirit than all that outward adorning whereby we 
seek to commend ourselves to men and not to God ; for this 
cherishes all those passions and tempers which overthrow the quiet 
of every soul wherein they dwell. 

3. Let " them adorn themselves," saith St. Paul, not with 
curling of hair, or with gold, or pearls, or costly array ; but " (which 
becometh women professing godliness) " with good works." The 
latter clause is here likewise added for plain and weighty reasons. 
For, (l) That kind of adorning cannot spring from godliness; 
from either the love or fear of God, from a desire of conforming 
to his will, or from the mind which was in Christ Jesus. (2) It 
no way tends to increase godliness ; it is not conducive to any 
holy temper. But, (3) It' manifestly tends to destroy several of 
the tempers most essential to godliness. It has no friendly in- 
fluence on humility ; whether we aim at pleasing others or our- 
selves hereby. Either in one case or the other it will rather in- 
crease pride or vanity than lowliness of heart. It does not all 
minister to the seriousness which becomes a sinner born to die. 

It is utterly inconsistent with simplicity ; no one uses it merely 
to please God. Whoever acts with a single eye, does all things 
to be seen and approved of God, and can no more dress than he 
can pray or give alms " to be seen of men." 

4. "O, but one may be as humble in velvet and embroidery 
as another is in sackcloth." True ; for a person may wear sack- 
cloth and have no humility at all. The heart may be filled with 
pride and vanity whatever the raiment be. Again : Women 
under the yoke of unbelieving parents or husbands, as well as 
men in office, may, on several occasions, be constrained .to put on 
gold or costly apparel ; and in cases of this kind plain experience 
shows that the baleful influence of it is suspended. So that where- 
ever it is not our choice, but our cross, it may consist with god- 
liness, with a meek and quiet spirit, with lowliness of heart, with 
Cliristian seriousness. But it is not true that any one can choose 
tills from a single eye to please God ; or, consequently, without 
Kiistaining great loss as to lowliness and every other Christian 
temper. 

5. But, however this be, can you be adorned at the same time 
with costly apparel and with good works ; that is, in the same 
degree as you might have been had you bestowed less cost on 



406 



LIVING THOUGHTS OF JOHN WESLEY. 



your apparel ? You know this is impossible ; the more you 
expend on the one, the less you have to expend on the other. 
Costliness of apparel, in every branch, is therefore immediately, 
directly, inevitably destructive of good works. You see a brother, 
for whom Christ died, ready to perish for want of needful cloth- 
ing. You would give it him gladly; but, alas! "it is corban, 
whereby he might have been profited." It is given already, not 
indeed for the service of God, not to the treasury of the temple, 
but either to please the folly of others or to feed vanity or the 
lust of the eye in yourself. Now (even suppose these were harm- 
less tempers, yet) what an unspeakable loss is this, if it be really 
true, that " ever}^ man shall receive his own reward according to 
his own labor ! " if there be indeed a reward in heaven for every 
work of faith, for every degree of the labor of love ! 

lY. 1. As to the advice subjoined, it is easy to observe that all 
those smaller things are, in their degree, liable to the same ob- 
jections as the greater. If they are gay, showy, pleasing to the 
eye, the putting them on does not spring from a single view to 
please God. It neither flows from nor tends to advance a meek 
and quiet spirit. It does not arise from nor any way promote 
real vital godliness. 

2. And if they are in any wise costly, if they are purchased 
with any unnecessary expense, they cannot but, in proportion to 
that expense, be destructive of good works. Of consequence 
they are destructive of that charity which is fed thereby ; hard- 
ening our heart against the cry of the poor and needy by inuring 
us to shut up our bowels of compassion toward them. 

3. At least, all unnecessary expenses of this kind, whether small 
or great, are senseless and foolish. This we may defy any man 
living to get over, if he allows there is another world. For there 
is no reward in heaven for laying out your money in ornaments 
or costly apparel ; whereas you may have an eternal reward for 
whatever you expend on earth. 

4. Consider this more closely : here are two ways proposed of 
laying out such a sum of money. I may lay it out in expensive 
apparel for myself or in necessary clothing for my neighbor. The 
former will please my own eye or that of others, the latter will 
please God. Now, suppose there were no more harm in one than 
in the other ; in that which pleases man than in that which pleases 
God ; is there as much good in it ? If they were equally innocent, 
are they equally wise? By the one I gratify the desire of the 
eye, and gain a pleasure that perishes in the using ; by the other 



CONCERN-ING DRESS. 



407 



I gain a larger share of those pleasures that are at God's right 
hand for evermore. By the former I obtain the applause of men; 
by the latter, the praise of God. In this way I meet with the 
admiration of fools ; in that, I hear from the Judge of all, " Well 
done, good and faithful servant ; enter thou into the joy of thy 
Lord." 

5. Brethren, whatever ye are accounted by men I would not 
have you fools in God's account. " Walk ye circumspectly, not 
as fools, but as wise ; " not in those ways which God may possibly 
forgive (to put things in the most favorable light), but in those 
which he will certainly reward. " In wickedness be ye children " 
still ; "but in understanding be ye men." I want to see a visible 
body of people who are standing examples of this wisdom ; pat- 
terns of doing all things, great and small, with an eye to God 
and eternity. 

Y. 1. But we may be assured the wisdom of the world will 
find out abundance of objections to this. Accordingly, it is ob- 
jected, first, "If God has given us plentiful fortunes, if we are 
placed in the higher ranks of life, we must act suitably to our 
fortune. We ought to dress according to our rank ; that is, in 
gold and costly apparel." Not to insist that none of you are of 
this rank, I answer. Where is this written ? Our Saviour once 
occasionally said, " Behold, they who wear gorgeous " (splendid) 
"apparel, are in kings' courts ; " but he* does not say they ought 
to be even there ; he neither enjoins nor countenances it. And 
where is this either enjoined or allowed by him or any of his 
apostles ? Bring me plain, scriptural proof for your assertion, or 
I cannot allow it. 

2. " But did not God give express command by Moses that some 
even among his chosen people should be adorned in the most ex- 
quisite manner with gold and precious stones and costly array ? " 
Indeed he did ; he expressly commanded this with regard to 
Aaron and his successors in the high priesthood. But to this I 
answer: First, this direction which God gave with regard to the 
Jewish high-priest cnn certainly affect no person in England, un- 
less the Archbishop of Canterbury ; and I apprehend he does not 
plead the jjrecedent. Secondly, the Jews and we are under dif- 
ferent dispensations. The glory of the whole Mosaic dispensa- 
tion was chiefly visible and external; whereas the glory of the 
Christian dispensation is of an invisible and spiritual nature. 

3. " But what, then, are gold and precious stones for ? Why 
have they a place in the creation ? '* What if I say I cannot tell ? 



408 



LIVING THOUGHTS OF JOHX WESLEY. 



There are abundance of tilings in the creation which I do not 
know the use of. What are crocodiles, lions, tigers, scorpions 
for ? Why have so many poisons a place in the creation ? Some 
of them are for medicine ; but whatever they are for, in what- 
ever manner they may be useful, they are certainly not to be used 
in such a manner as God has expressly forbidden. 

4. " But if they were not thus adorned kings and generals would 
be despised by their subjects and soldiers." Supposing they 
would, that is nothing to you ; for you are neither kings nor gen- 
erals. But it is absolutely certain they would not if they were not 
despised on other accounts. If they are valiant and wise they will 
never be despised for the plainness of their dress. Was ever gen- 
eral or king more esteemed or beloved by his subjects and soldiers 
than King Charles of Sweden? And it is sure he wore no gold 
or costly apparel, not so much as a common officer. But we need 
not go so many years back. Who is the prince that is now hon- 
ored and beloved, both by his subjects and soldiers, far beyond 
any other king or general in Europe ? There is no need to repeat 
his name. But does he gain this honor and love by the costliness 
of his apparel ? So far from it that he rarely uses any other 
dress than the uniform of his own guards. 

5. " But if all men were to dress like him, how would trades- 
men live ? " I answer : (1) God certainly considered this before 
ever he gave these commands. And he would never have given 
them had he not seen that, if they were universally observed, men 
in general would live better than they otherwise could ; better in 
this world as well as that to come. But, (2) There is no danger 
at all that they should be universally observed. Only a little 
flock in any civilized nation will observe them till the knowledge 
of God covers the earth. (3) If those Avho do observe them em- 
ploy the money they thus save in the most excellent manner, then 
a part of what before only served to fat a few rich tradesmen for 
hell will suffice to feed and clothe and employ many poor that 
seek the kingdom of heaven, (4) And how will those tradesmen 
themselves live ? They will live like men, by honest labor ; most 
of whom before lived like swine, wallowing in all gluttony and 
sensuality. But, (5) This is all mere trifling. It is only a copy 
of your countenance ; for it is not this, it is not a regard to trade 
or the good of the nation that makes you disobey God. Xo ; it 
is pride, vanity, or some other sinful temper which is the real 
cause of these sinful actions, 

6. "But we caunot carry on our own trade without dressing 



CONCERNING DRESS. 



409 



like other people." If you mean only conforming to those customs 
of your country that are neither gay nor costly, why should you 
not dress like other people ? I really think you should. Let an 
Englishman dress like other Englishmen, not like a Turk or a 
Tartar. Let an English woman dress like other English women, 
not like a French woman or a German. But if you mean conform- 
ity to them in what God has forbidden, the answer is ready at 
hand : If you cannot carry on your trade without breaking God's 
command you must not carry it on. But I doubt the fact ; I 
know no trade which may not be carried on by one who uses 
plain and modest apparel. I fear, therefore, this too is but a copy 
of your countenance ; you love these things, and therefore think 
them necessary. Your heart carries away your judgment ; if you 
were not fond of them you would never dream of their necessity. 

7. In one single case these things may be necessary — that is, 
unavoidable — namely, that of women who are under the yoke of 
self-willed, unreasonable husbands or parents. Such may be con- 
strained to do in some degree what otherwise they would not. 
And they are blameless herein if, (I) They use all possible means, 
arguments, entreaties to be excused from it; and, when they can- 
not prevail, (2) do it just so far as they are constrained, and no 
farther. 

VI. 1. And now, brethren, what remains but that I beseech 
you who are not under the yoke, who are, under God, the directors 
of your own actions, to set prejudice, obstinacy, fashion aside, and 
to yield to Sci'ipture, to reason, to truth. Suppose, as some affirm, 
you acted on no higher motive than to please me herein, I know 
not that you would have need to be ashamed; even this you 
might avow in the face of the sun. You owe something to me; 
perhaps it is not my fault if you ow^e not your own souls also. 
If, then, you did an indifferent thing only on this principle, not 
to give me any uneasiness, but to oblige, to comfort me in my 
labor, would you do much amiss ? How much more may you 
be excused in doing what I advise when truth, reason, and Script- 
ure advise the same, when the thing in question is not an indiffer- 
ent thing, but clearly determined by God himself ? 

2. Some years ago, when I first landed at Savannah, in Geor- 
gia, a gentlewoman told me, I assure you, sir, you will see as 
well-dressed a congregation on Sunday as most you have seen in 
London." I did so ; and soon after took occasion to expound 
those Scriptures which relate to dress, and to press them freely 
upon my audience in a plain and close application. All the time 



410 



LIVING THOUGHTS OF JOHN WESLEY. 



that I afterward ministered at Savannah I saw neither gold in 
the church nor costly apparel, but the congregation in general 
was almost constantly clothed in j^lain, clean linen or woolen. 

3. And why should not my advice, grounded on Scripture and 
reason, weigh with you as much as with them ? I Avill tell you 
why: (1) You are surrounded with saints of the world, persons 
fashionably, reputably religious. And these are constant oppos- 
ers of all who would go farther in religion than themselves. 
These are continually warning you against running into extremes, 
and striving to beguile you from the simplicity of the Gospel. 
(2) You have near you still more dangerous enemies than these 
— Antinomians, whether German or English, who, when any 
Christian practice is enforced, come in with the cuckoo's note, 

The law, the law ! " and, while they themselves glory in their 
shame, make you ashamed of what should be your glory. (3) 
You have suffered by false teachers of our own, who undermined 
the doctrine you had received; negatively, in public, by not in- 
sisting upon it, by not exhorting you to dress as persons profess- 
ing godliness (and not to speak for a Christian duty is, in effect, 
to speak against it) ; and positively, in private, either by jesting 
upon your exactness in observing the Scripture rule, or by insin- 
uations which, if you did not mind them then, yet would after- 
ward weaken your soul. 

4. You have been, and are at this day, " in perils among false 
brethren." I mean not only those of other congregations who 
count strictness all one with bondage, but many of our own ; in 
particular those who were once clearly convinced of the truth ; 
but they have sinned away the conviction themselves, and now 
endeavor to harden others against it, at least by example ; by 
returning again to the folly from which they were once clean 
escaped. But what is the example of all mankind when it runs 
counter to Scripture and reason ? I have warned you a thousand 
times not to regard any example which contradicts reason or 
Scripture. If it ever should be (pray that it may not be, but if 
ever it should) that I or my brother, my wife or his, or all of 
ns toge^ther should set an example contrary to Scripture and rea- 
son, I entreat you regard it not at all ; still let Scripture and 
reason prevail. 

5. You who have passed the morning, perhaps the noon of 
life, who find the shadows of the evening approach, set a better 
example to those that are to come, to the now rising generation. 
With you the day of life is far spent ; the night of death is at 



CONCERNING DRESS. 



411 



hand. You have no time to lose ; see that you redeem every 
moment that remains. Remove every thing out of the way, be 
it ever so small (though, indeed, gay or costly apparel is not so)^ 
that might any ways obstruct your lowliness and meekness, your 
seriousness of spirit, your single intention to glorify God in all your 
thoughts and words and actions. Let no needless expense hinder 
your being, in the highest degree you possibly can, " rich in good 
works, ready to distribute, willing to communicate," till you are 
clothed with glory and immortality. 

Our carcasses will soon fall into the dust; then let the survivors 
adorn them with flowers. Meantime, let us regard those orna- 
ments only that will accompany us into eternity. 

6. You that are in the morning of your days, either your form 
is agreeable or it is not. If it is not, do not make your person 
remarkable; rather let it lie hid in common apparel. On every 
account it is your wisdom to recommend yourself to the eye of 
the mind, but especially to the eye of God, who reads the secrets 
of your hearts, and in whose sight the incorruptible ornaments 
alone are of great price. But if you would recommend yourself 
by dress, is any thing comparable to plain neatness ? What kind 
of persons are those to whom you could be recommended by gay 
or costly apparel? ISTone that are any way likely to make you 
happy ; this pleases only the silliest and worst of men. At most 
it gratifies only the silliest and worst principle in those who are 
of a nobler character. 

7. To you, whom God has intrusted with a more pleasing 
form, those ornaments are quite needless: 

The' adorning thee with so much art 

Is but a barbarous skill ; 
'Tis like the poisoning of a dart, 

Too apt before to kill. 

That is, to express ourselves in plain English, without any figure 
of poetry, it only tends to drag them into death everlasting who 
were going fast enough before, by additional provocations to 
lust, or at least inordinate affection. Did you actually design 
to raise either of these in those who looked upon you ? What ! 
while you and they wei-e in the more immediate presence of God ? 
What profaneness and inhumanity mixed together ! But if you 
designed it not, did you foresee it V Y<m might have done so 
without any extraordinary sagacity. " Nay, I did not care or 
think about it." And do you say this by way of excuse ? You 



412 



LIVING THOUGHTS OF JOHN WESLEY. 



scatter abroad arrows, fire-brands, and death," and do not care 
or think about it ! 

8, O, let us walk more charitably and more wisely for the time 
to come ! Let us all cast aside from this very hour whatever 
does not become men and women professing godliness ; whatever 
does not spring from the love and fear of God, and minister 
thereto. Let our seriousness " shine before men," not our dress. 
Let all who see us know that we are not of this world. Let our 
adorning be that which fadeth not away; even righteousness and 
true holiness. If ye regard not weakening my hands and griev- 
ing my spirit, yet grieve not the Holy Spirit of God. Do you 
ask, " But w^hat shall I do with the gay or costly apparel, and 
with the ornaments I have already ? Must I suffer them to be 
lost ? Ought I not to w^ear them now I have them ? " I answer: 
There is no loss like that of using them; wearing them is the 
greatest loss of alL But what, then, shalt thou do Avith them ? 
Burn them rather than wear them; throw them into the depth of 
the sea. Or, if thou canst with a clear conscience, sell them and 
give the money to them that want; but buy no more at the peril 
of thy soul. Now, be a faithful steward; after providing for 
those of thine own household things needful for life and godli- 
ness, feed the hungry, clothe the naked, relieve the sick, the pris- 
oner, the stranger, with all that thou hast; then shall God clothe 
thee with glory and honor in the presence of men and angels; 
and tliou shalt " shine as the brightness of the firmament," yea, 
" as the stars for ever and ever." 



DECENTLY CLOTHED. 

Loud complaint has been made concerning a passage taken 
out of a little tract entitled The Refined Courtier, which is in- 
serted in the last April Magazine, p. 197.* The passage objected 
to runs thus: " Let every one, w^hen he appears in public, be de- 
cently clothed, according to his age and the custom of the place 
where he lives." There is no fault in this. It is exactly right. 
Accordingly, when I appear in public I am decently appareled, 
according to my age and the custom of England; sometimes in a 
short coat, sometimes in a night-gown, sometimes in a gown and 
cassock. " He that does otherwise seems to affect singularity." 



*Ttie Arminian Magazjic for 1788.— Editor. 



IXSriRATIOX OF THE SCRIPTURES. 



413 



And tliongli a Christian frequently may, yea, must, be singular, 
yet he never affects singularity; lie only takes up his cross so far 
;is conscience requires. Thus far, then, there is nothing which is 
not capable of a fair construction. "Nor is it sufficient that our 
garment be made of good cloth " (the author speaks all along of 
people of rank, particularly those that attend the court), " but we 
should constrain ourselves to follow the garb where we reside," 
suppose at St. James's : " Seeing custom is the law and standard 
of decency in all things of this nature." It certainly is ; and I 
advise all the king's lords of the bed-chamber, the queen's maids 
of honor to follow it. All this, therefore, may bear a sound 
construction; nor does it contradict any thing which I have said 
or written. Johit Wesley. 



INSPIRATION OF THE SCRIPTURES. 

There are four grand and powerful arguments which strongly 
induce us to believe that the Bible must be from God, namely, 
miracles, prophecies, the goodness of the doctrine, and the moral 
character of the penmen. All the miracles flow from divine 
power, all the prophecies from divine understanding, the good- 
ness of the doctrine from divine goodness, and the moral charac- 
ter of the penmen from divine holiness. 

Thus Christianity is built upon four grand pillars, namely, the 
power, understanding, goodness, and holiness of God. Divine 
power is the source of all the miracles ; divine understanding, of 
all the prophecies ; divine goodness, of the goodness of the doc- 
trine ; and divine holiness, of the moral character of the penmen. 

I beg leave to propose a short, clear, and strong argument to 
prove the divine inspiration of the Holy Scriptures. 

The Bible must be the invention either of good men or angels, 
bad men or devils, or of God. 

1. It could not be the invention of good men or angels, for 
tho}^ neither would nor could make a book and tell lies all the 
time they were writing it, saying, "Thus saith the Lord," when 
it was their own invention. 

2. It could not be the invention of bad men or devils, for they 
would not make a book which commands all duty, forbids all 
sin, and condemns their souls to hell to all eternity. 

3. Therefore, I draw this conclusion, that the Bible must be 
given by divine inspiration. 



414 



LIVING THOUGHTS OF JOHN WESLEY, 



THE REAL CHARACTER OF MONTANUS. 

There is great variety of opinions, says a late eminent histo- 
rian, about the time when Montanus first appeared to work signs 
and miracles ; either by the operation of God, as the historian 
supposes, or by that of the devil transformed; and that in such a 
manner as nobody was able to discern, because both his life and 
doctrine were holy and blameless. The time when it began to 
be doubted, concerning the spirit which operated in him and 
moved him after an extraordinary manner, whether it were a 
good or an evil one, is very uncertain ; but it seems to be between 
the years of Clirist 150 and 170. However, so it was, that the 
sentiments of those sound in the faith, or the Christians in gen- 
eral, were much divided in their judgments. Of all the ancients, 
none was more express than he in the mystery of the incarnation, 
or seemed more to honor the person of Christ and extol his mer- 
its. All the ancient heretics erred greatly from the truth as to 
this ; but he was clear in this respect, preaching up repentance 
and faith in the name of the Lord Jesus alone, as the one medi- 
ator between God and man. Neither is it denied that he was 
orthodox in the notion of the Church as to Christian fellowship, 
rightly formed, according to the pattern delivered by Christ him- 
self, and knit together by the bond of the Spirit, under pastors 
and officers of several orders, having a clear and certain mission 
from him whom they represent ; but he, under the character of a 
prophet, as an order established in the Church, appeared (without 
bringing any new doctrine) for reviving what was decayed and 
reforming what might be amiss ; whereas others that had been 
judged heretics were not only preachers of strange and monstrous 
opinions, but were utter enemies to all manner of discipline in 
the Church. 

It seems, therefore, by the best information we can procure at 
this distance of time, that Montanus was not only a truly good 
man, but one of the best men upon earth; and that his real crime 
was the severely reproving those who professed themselves Chris- 
tians, while they neither had the mind that Avas in Christ nor 
walked as Christ walked; but were conformable both in their tem- 
per and practice to the present evil world. 



LETTER ON PREACHING CHRIST. 



415 



LETTER ON PREACHING CHRIST. 

London, December 20, 1751. 

My Dear Friend: The point you speak of in your letter of 
September 21 is of a very important nature. I have had many 
s(u-ious thoughts concerning it, particularly for some months last 
past ; therefore, I was not willing to speak hastily or slightly of 
it, but rather delayed till I could consider it thoroughly. 

I mean preaching the Gospel^ preaching the love of God to 
dinners, preaching the life, death, resurrection, and intercession 
of Christ, with all the blessings which, in consequence thereof, 
are freely given to true believers. 

By preaching the law I mean explaining and enforcing the 
commands of Christ, briefly comprised in the Sermon on the 
Mount. 

Now, it is certain preaching the Gospel to penitent sinners 
" begets faith ; " that it sustains and increases spiritual life in 
true believers." 

Nay, sometimes it "teaches and guides" them that believe; 
yea, and " convinces them that believe not." 

So far all are agreed. But what is the stated means of feeding 
and comforting believers? What is the means, as of begetting 
spiritual life where it is not, so of sustaining and increasing it 
where it is ? 

Here they divide. Some think preaching the law only; others, 
preaching the Gospel only. I think neither the one nor the other, 
but duly mixing both in every place, if not in every sermon. 

I think the right method of preaching is this: at our first be- 
ginning to preach at any place, after a general declaration of the 
love of God to sinners, and his willingness that they should be 
saved, to preach the law in the strongest, the closest, the most 
searching manner possible; only intermixing the Gospel here and 
there, and showing it, as it were, afar off. 

After more and more persons are convinced of sin we may mix 
more and more of the Gospel, in order to " beget faith," to raise 
into spiritual life those whom the law hath slain; but this not to 
be done too hastily neither. Therefore, it is not expedient wholly 
to omit the law; not only because we may well suppose that many 
of our hearers are still unconvinced, but because otherwise there is 
danger that many who are convinced will heal their own wounds 
slightly; therefore, it is only in private converse with a thoroughly 
convinced sinner that we should preach nothing but the Gospel. 



416 



LIVING THOUGHTS OF JOHN WESLEY. 



If, indeed, we could suppose a whole congregation to be thus 
convinced, we should need to preach only the Gospel; and the 
same we might do if our whole congregation were supposed to be 
newly justified. But when these grow in grace and in the knowl- 
edge of Christ a wise builder would preach the law to ihem 
again, only taking particular care to place every part of it in a 
gospel light, as not only a command, but a privilege also, as a 
branch of the glorious liberty of the sons of God. He would take 
equal care to remind them that this is not the cause, but the 
fruit, of their acceptance with God; that other cause, "other 
foundation can no man lay than that which is laid, even Jesus 
Christ; " that we are still forgiven and accepted, only for the 
sake of what he hath done and suffered for us; and that all true 
obedience springs from love to him, grounded on his first loving 
us. He would labor, therefore, in preaching any part of the law, 
to keep the love of Christ continually before their eyes, that 
thence they might draw fresh life, vigor, and strength to run 
the way of his commandments. 

Thus would he preach the law even to those who were pressing 
on to the mark. But to those who were careless or drawing 
back he would preach it in another manner, nearly as he did be- 
fore they were convinced of sin. To those, meanwhile, who were 
earnest but feeble-minded he would preach the Gospel chiefly; 
yet variously intermixing more or less of the law, according to 
their various necessities. 

By preaching the law in the manner above described he would 
teach them how to walk in Him whom they had received. Yea, 
and the same means (the main point wherein, it seems, your mis- 
take lies) would both sustain and increase their spiritual life. 
For the commands are food as well as the promises ; food equally 
wholesome, equally substantial. These also duly applied not 
only direct, but likewise nourish and strengthen the soul. 

Of this you appear not to have the least conception; therefore, 
I will endeavor to explain it. I ask, then, do not all the children 
of God experience that when God gives them to see deeper into 
his blessed law; whenever he gives a new degree of light, he gives 
likewise a new degree of strength ? Now T see he that loves me 
bids me do this ; and now I feel I can do it, through Christ 
strengthening me. 

Thus light and strength are given by the same means, and fre- 
quently in the same moment; although sometimes there is a space 
between. For instance: I hear the command, "Let your com- 



LETTER OK PREACHING CHRIST. 



417 



munication be always in grace, meet to minister grace to the hear- 
ers." God gives me more light into this command. I see the 
exceeding height and depth of it. At the same time I see (by 
the same light from above) how far I have fallen short. I am 
ashamed ; I am humbled before God. I earnestly desire to keep 
it better ; I pray to him that hath loved me for more strength, and 
I have the petition I ask of him. Thus the law not only convicts 
the unbeliever and enlightens the believing soul, but also conveys 
food to a believer; sustains and increases his spiritual life and 
strength. 

And if it increases his spiritual life and strength it cannot but 
increase his comfort also. For doubtless the more we are alive 
to God, the more we shall rejoice in him; the greater measure 
of his strength we receive, the greater will be our consolation also. 

And all this, I conceive, is clearly declared in one single passage 
of Scripture: 

"The law of the Lord is perfect, converting the soul: the tes- 
timony of the Lord is sure, making wise the simple. The statutes 
of the Lord are right, rejoicing the heart : the commandment of 
the Lord is pure, enlightening the eyes. More to be desired are 
they than gold, yea, than much fine gold : sweeter also than honey 
and the honey-comb." They are both food and medicine ; they 
both refresh, strengthen, and nourish the soul. 

Not that I would advise to preach the law without the Gospel, 
any more than the Gospel without the law. Undoubtedly, both 
should be preached in their turns ; yea, both at once, or both in 
one: all the conditional promises are instances of this. They are 
law and Gospel mixed together. 

According to this model I should advise every preacher con- 
tinually to preach the law ; the law grafted upon, tempered by, 
and animated with the spirit of the Gospel. I advise him to de- 
clare, explain, and enforce every command of God ; but, mean- 
time, to declare in every sermon (and the more explicitly the bet- 
ter) that the first and great command to a Christian is, " Believe 
in the Lord Jesus Christ ; " that Christ is all in all, our "wisdom, 
righteousness, sanctification, and redemption;" that all life, love, 
strength, are from him alone, and all freely given to us through 
faith. And it will ever be found that the law thus preached both 
enlightens and strengthens the soul; that it both nourishes and 
teaches ; that it is the guide, " food, medicine, and stay " of the 
believing soul. 

Thus all the apostles built up believers ; witness all the epistles 
27 



418 



LIVING THOUGHTS OF JOHN WESLEY. 



of St. Paul, James, Peter, and John. And upon this plan all the 
Methodists first set out. In this manner not only my brother and 
I, but Mr. Maxfield, Nelson, James Jones, Westell, and Reeves 
all preached at the beginning. 

By this preaching it pleased God to work those mighty effects 
in London, Bristol, Kingswood, Yorkshire, and Newcastle. By 
means of this twenty-nine persons received remission of sins in 
one day at Bristol only, most of them while I was opening and 
enforcing, in this manner, our Lord's Sermon upon the Mount. 

In this manner John Downes, John Bennet, John Haughton, 
and all the other Methodists preached till James Wheatly came 
among them, who never was clear, perhaps not sound in the faith. 
According to his understanding was his preaching; an unconnected 
rhapsody of unmeaning words, like Sir John Suckling's — 

Verses smooth and soft as cream. 

In which was neither depth nor stream. 

Yet (to the utter reproach of the Methodist congregations) this 
man became a most popular preacher. He was admired more and 
more wherever he went, till he went over the second time into 
Ireland, and conversed more intimately than before with some of 
the Moravian preachers. 

The consequence was that he leaned more and more both to 
their doctrine and manner of preaching. At first several of our 
preachers complained of this; but, in the space of a few months 
(so incredible is the force of soft words), he, by slow and imper- 
ceptible degrees, brought almost all the preachers then in the king- 
dom to think and speak like himself. 

These, returning to England, spread the contagion to some 
others of their brethren. But still the far greater part of the 
Methodist preachers thought and spoke as they had done from the 
beginning. 

This is the plain fact. As to the fruit of this new manner of 
preaching (entirely new to the Methodists), speaking much of the 
promises, little of the commands (even to unbelievers, and still 
less to believers), you think it has done great good ; I think it has 
done great harm. 

I think it has done great harm to tlie preachers ; not only to 
James Wheatly himself, but to those who have learned of him — 
David Trathen, Thomns Webb, Robert Swindells, and John Mad- 
dern ; I fear to others also, all of whom are but shadows of what 
they were; most of them have exalted themselves above measure, 
as if they only " preached Christ, preached the Gospel." And as 



LETTER ON PREACHING CHRIST. 



419 



highly as they have exalted themselves, so deeply have they 
despised their brethren, calling them "legal preachers, legal 
wretches," and (by a cant name) " doctors," or " doctors of divin- 
ity." They have not a little despised their ministers also for 
" countenancing the doctors," as they termed them. They have 
made their faults (real or supposed) common topics of conversa- 
tion ; hereby cherishing in themselves the very spirit of Ham ; 
yea, of Korah, Dathan, and Abiram. 

I think it has likewise done great harm to their hearers, diffus- 
ing among them their own prejudice against the other preachers; 
against their ministers, me in particular (of which you have been 
an undeniable instance), against the scriptural, Methodist manner 
of preaching Christ, so that they could no longer bear sound doc- 
trine ; they could no longer hear the plain old truth with profit or 
pleasure, nay, hardly with patience. 

After hearing such preachers for a time you yourself (need we 
farther witnesses ?) could find in my preaching no food for your 
soul, nothing to strengthen you in the way, no inward experience, 
of a believer ; it was all barren and dry; that is, you had no taste 
for mine or John Kelson's preaching ; it neither refreshed nor 
nourished you. 

Why, this is the very thing I assert: That the gospel preach- 
ers, so-called, corrupt their hearers ; they vitiate their taste, so 
that they cannot relish sound doctrine ; and spoil their appetite, 
so that they cannot turn it into nourishment ; they, as it were, 
feed them with sweetmeats, till the genuine wine of the kingdom 
seems quite insipid to them. They give them cordial upon cordial, 
which make them all life and spirit for the present; but, mean- 
time, their appetite is destroyed, so that they can neither retain 
nor digest the pure milk of the word. 

Hence it is that (according to the constant observation I have 
made in all parts both of England and Ireland) preachers of this kind 
(though quite the contrary appears at first) spread death, not life, 
among their hearers. As soon as that flow of spirits goes off they 
are without life, without power, without any strength or vigor of 
soul; and it is extremely difficult to recover them, because they 
still cry out, " Cordials ! Cordials ! " of which they have had too 
much already, and have no taste for the food which is convenient 
for them. Nay, they have an utter aversion to it, and that con- 
firmed by principle, having been taught to call it husks, if not 
poison: how much more to those bitters which are previously need- 
ful to restore their decayed appetite ! 



420 



LIVING THOUGHTS OF JOHN WESLEY. 



This was the very case when I went last into the north. For 
some time before my coming John Downes had scarce been able 
to preach at all ; the three others in the round were such as styled 
themselves as gospel preachers. When I came to review the so- 
cieties, with great expectation of finding a vast increase, I found 
most of them lessened by one third ; one entirely broken up. That 
of Newcastle itself was less by a hundred members than when I 
visited it before. And of those that remained, the far greater 
number in every place were cold, weary, heartless, dead. Such 
were the blessed effects of this gospel preaching ! of this new 
method of preaching Christ ! 

On the other hand, when, in my return, I took an account of 
the societies in Yorkshire, chiefly under the care of John Nelson, 
one of the old way, in whose preaching you could find no life, no 
food, I found them all alive, strong, and vigorous of soul, believ- 
ing, Joving, and praising God their Saviour, and increased in num- 
ber from eighteen or nineteen hundred to upward of three thou- 
sand. These had been continually fed with that wholesome food 
which you could neither relish nor digest. From the beginning 
they had been taught both the law and the Gospel. " God loves 
you; therefore, love and obey him. Christ died for you; there- 
fore, die to sin. Christ is risen ; therefore, rise in the image of 
God. Christ liveth evermore; therefore, live to God, till you live 
with him in glory." 

So we preached, and so you believed. This is the scriptural 
way, the Methodist way, the true way. God grant we may never 
turn therefrom, to the right hand or to the left ! I am, my dear 
friend, Your ever affectionate brother, 

JoHX Wesley. 

SALVATION BY FAITH. 

{Printed in the year 1779.) 

1. It is now upward of forty years since my brother and I were 
convinced of that important truth, which is the foundation of all 
real religion, that " by grace we are saved through faith." And as 
soon as we believed, we spoke ; when we saw it ourselves, we im- 
mediately began declaring it to others. And, indeed, we could 
hardly speak of any thing else, either in public or private. It shone 
upon our minds with so strong a light that it was our constant 
theme. It was our daily subject, both in verse and prose; and we 
vehemently defended it against all mankind. 



SAL VA TlOy BY FAITH. 



421 



2. But in doing this we met with abundance of difficulty ; we 
were assaulted and abused on every side. We were every-where 
represented as mad dogs, and treated accordingly. We were 
stoned in the streets, and several times narrowly escaped with 
our lives. In sermons, newspapers, and pamphlets of all kinds 
we were painted as unheard-of monsters. But this moved us not; 
we went on, by the help of God, testifjdng salvation by faith both 
to small and great, and not counting our lives dear unto ourselves, 
so we might finish our course with joy. 

3. While we were thus employed another storm arose from a 
quarter whence we least expected it. Some of our familiar friends 
declared open war against us for preaching salvation by works ! 
This we could not in any wise understand; we wondered what they 
meant. We utterly disavowed the charge; we denied it in the 
strongest terms. We declared over and over, both in public and 
private, " We believe and constantly preach salvation by faith. 
Salvation by works is a doctrine we abhor; we neither preach nor 
believe it." 13ut it did not avail; say what we would, the same 
charge was still repeated; and that not only when we were at a 
convenient distance, but even before our face. 

4. At first we were inclined to think that many who affirmed 
• this did not believe themselves; that it was merely a copy of their 

countenance, spoken ad luoveiidam invidiam [to excite ill-will]. 
And could we have been fully persuaded of this the difficulty 
would have been solved. But w^e did not dare to give way to the 
thought; whatever they might think or say of us, w^e could not 
but think they were upright men, and spoke according to their 
real sentiments. The wonder, therefore, remained, how they could 
impute to us a doctrine which our soul abhorred, and which we 
were continually opposing and confuting with all our might. 

5. I was in this perplexity when a thought shot across my mind, 
which solved the matter at once: "This is the key: those that 
hold, Every one is absolutely predestinated either to salvation or. 
damnation, see no medium between salvation by works and salva- 
tion by absolute decrees." It follows, that whosoever denies sal- 
vation by absolute decrees, in so doing (according to their appre- 
hension) asserts salvation by works. 

6. And herein I verily believe they are right. As averse as I 
once was to the thought, upon farther consideration I allow there 
is, there can be, no medium. Either salvation is by absolute de- 
cree or it is (in a scriptural sense) by works. Yea, this I will 
proclaim on the liouse-toj;), there is no medium between these. 



422 



LIVING THOUGHTS OF JOHN WESLEY. 



You must either assert unconditional decrees or (in a sound sense) 
salvation by works. 

v. This deserves a fuller examination ; let us consider it more 
attentively. If the salvation of every man that ever was, is, or 
shall be finally saved depends wholly and solely upon an abso- 
lute, irresistible, unchangeable decree of God, without any regard 
either to faith or works foreseen, then it is not, in any sense, by 
works. But neither is it by faith; for unconditional decree excludes 
faith as well as works; since, if it is either by faith or works fore- 
seen, it is not by unconditional decree. Therefore, salvation by 
absolute decree excludes both one and the other; and, consequently, 
upon this supposition, salvation is neither by faith nor by works. 

8. If, on the other hand, we deny all absolute decrees, and 
admit only the conditional one (the same which our blessed 
Lord hath revealed), " He that believeth shall be saved," ^\Q 
must, according to their apprehension, assert salvation by works. 
"We must do this (in a sound sense of the expression) if we 
believe the Bible. For seeing no faith avails but that " which 
worketh by love," which produces both inward and outward good 
works, to affirm, No man is finally saved without this, is, in effect, 
to affirm, No man is finally saved without works. It is plain, 
then, if we affirm. No man is saved by an absolute, unconditional * 
decree, but only by a conditional one, we must expect all who hold 
unconditional decrees will say we teach salvation by works. 

9. Let none, therefore, who hold universal redemption be sur- 
prised at being charged with this. Let us deny it no more; let 
us frankly and fairly meet those who advance it upon their own 
ground. If they charge you with holding salvation by works, 
answer plainly, "In your sense, I do; for I deny that our final 
salvation depends upon any absolute, unconditional decree. If, 
therefore, there be no medium, I do hold salvation by works. 
But observe: In allowing this, I allow no more than that I am no 
Calvinist. So that^ by making you this concession, you gain — 
just nothing." 

10. I am, therefore, still consistent with myself, as well as con- 
sistent with the Bible. I still hold (as I have done above these 
forty years) that " by grace we are saved through faith ; " yet so 
as not to contradict that other expression of the same apostle, 
" Without holiness no man shall see the Lord " Meantime, those 
who maintain absolute predestination, who hold decrees that have 
no condition at all, cannot be consistent with themselves unless 
they deny salvation by faith as well as salvation by works. For, 



GOUS EYES OVER ALL THE EARTH. 



423 



if only he that believeth shall be saved," then is faith a condi- 
tion of salvation; and God hath decreed, from all eternity, that 
it should be such. But if the decree admit of any condition, it 
is not an unconditional decree. Either, therefore, you must re- 
nounce your unconditional decrees or deny that faith is the con- 
dition of salvation ; or (which is just the same thing) affirm that 
a man may be saved without either faith or works. 

11. And I am consistent with myself as well as with the Bible 
when I afHrm that none shall be finally saved by any " faith " but 
that " which worketh by love," both inward and outward holiness. 
I fear many of them that hold unconditional decrees are not sen- 
sible of this. For they seriously believe themselves to be in the 
high road to salvation, though they are far from inward (if not 
outward) holiness. They have not "put on humbleness of mind, 
bowels of mercy, brotherly kindness." They have no gentleness, 
no meekness, no long-suffering, so far are they from the "love 
that endureth all things." They are under the power of sin, of 
evil surmising, of anger ; yea, of outward sin. For they scruple 
not to say to their brother, "Thou fool ! " They not only on a 
slight provocation make no scruple of rendering evil for evil, of 
returning railing for railing, but they bring railing accusations 
unprovoked; they pour out floods of the lowest, basest invectives. 
And yet they are within the decree ! I instance in the two late 
publications of Mr. Rowland Hill. " O," says Mr. Hill, "but 
Mr. Wesley is a wicked man," What then ? Is he more wicked 
than him that disputed with Michael about the body of Moses ? 
How, then, durst he bring a railing accusation against a man when 
an archangel durst not bring one against the devil ? O, fight, 
fight for an unconditional decree ! For if there be any condition, 
how can you be saved ? 



GOD'S EYES ARE OVER ALL THE EARTH, 

Many years ago, as my eldest brother was walking in the back 
street of Hackney, a gentleman accosted him, and said : " Sir, I 
am old, and I would willingly inform you of a remarkable scene 
of Providence, that it may be remembered when I am gone hence: 
1 was walking here some time since (as I frequently do), early in 
the morning, when a chariot stopped at a little distance from me, 
and a young lady stepping out, ran by me with all her might. A 



424 



LIVING THOUGHTS OF JOHN WESLEY. 



gentleman quickly followed her, caught her, and brought her back, 
when I just heard her say, 'What, my dear, will you serve me 
so ? ' Immediately that door over against us opened, and he thrust 
her in before him. I mused upon it all day and all night, and 
was very uneasy. In the morning a gardener w^hich I employed 
coming in, I asked him, ' Do you know such a house in Hackney ? ' 
He answered, ' Sir, I am going to trim the trees in the garden 
next to it, and I will make any inquiries which you desire, and 
bring you back the best account I can.' The account he gave me 
the next morning was this: When I went to work, I saw over a 
low hedge a gardener trimming the trees in the other garden, and 
I asked him, ' Pray, who lives in that house ? ' On his answering, 
* A mad doctor,' I asked, 'Has he many patients?' He said, 'I 
do not know, though I dine in the house; for he never suffers any 
to see them.' I said, ' I will give you a pot of beer if you can 
find the name of a young lady that came in a day or two ago.' 
He answered, 'I cannot promise; but I will do my best when I 
go in to dinner.' When I saw him again, he said, 'No patient in 
the house dares speak to any one, and I could get no pen, ink, and 
paper; but I got a pin and a card, on which a young woman has 
pricked her name; here it is.' I took the card, and knew the name. 
The next day I went to her father, and asked, ' Sir, where is your 
daughter ? ' He said, ' She is lately married to a very w^orthy man, 
and is gone with her husband into the country.' I then told him 
the story, and we w^ent together to the lord chief -justice. Early in 
the morning we went to the doctor's house and knocked at the 
door. He looked through a little grate, and bade us go on our way; 
w^e had no business with him, I answered, 'Here is the lord 
chief -justice's Avarrant and his tipstaff. Open the door, or we shall 
break it open.' He then opened it, and I asked, 'Where is the 
young lady that was brought in hither three days ago ? ' He an- 
swered, 'There is no such person in my house; you may search it 
from top to bottom.' We did so, but could not find any trace of 
her. Coming down the stairs, I said, * Is there no one under these 
stairs ? ' The doctor answered, ' There is a poor creature, but she 
is so outrageous that we are obliged to shut her up in the dark.' 
On his opening the door, she put out her head. My friend sighed, 
and said, 'I know nothing of this poor thing.' She answered, 
' What, sir, am I so altered in three days that you do not know 
your own daughter ? ' He immediately knew her voice and took 
her home. Her husband was very glad to refund her fortune." 

John Wesley. 



4 



A REMARKABLE PROVIDENCE. 42S 

A REMARKABLE PROVIDENCE. 

A GENTLEMAN Walking with Mr. Chapoon (uncle to Mr. Roquet), 
in Moorfields, proposed stepping into Bedlam. After they had 
walked there awhile they were turning to go out, when a young 
woman cried, " Sir, I desire to speak with you." His friend said, 
" Sure, you will not stay to hear a mad woman's tale." He answered, 

Indeed, I will;" on which the other went away. She then said. 

My father left me and my fortune in the hands of my uncle. 
A young gentleman offered me marriage, and all things were 
agreed on, when one morning my uncle took me out with him in 
the chariot, as he said, to see a friend; but instead of this he 
brought me to Bedlam, where I have been confined ever since." 

" Your story is plausible," said Mr. C, " but how shall I know 
it is the truth ? " " Very easily," said she. " The gentleman that 
was to marry me lives within a day's journey of London. Write 
to him, and tell him you have something to say concerning me, 
and would be glad to meet him at such a place in town, li he 
does not come let this all pass for a mad woman's dream." Mr. 
C. wrote, and asked the gentleman, who came to the place ap- 
pointed, whether he knew such a person. He answered, " Per- 
fectly well. We were to have been married before now; but her 
uncle sent me word she was taken ill." Mr. C. then told him the 
whole story. He immediately sent to her uncle, who was very 
ready to take her out and pay her fortune to avoid further 
trouble. 

So the curiosity of one to see a strange place, and of another to 
hear a strange tale, was a means of detecting a notorious scene of 
villainy, and of setting an innocent sufferer at liberty ! 

John Wesley. 



THE BROTHERS' STEPS. 

Last summer [1780] I received a letter from a friend, wherein 
were these words: 

'* I think it would be worth your while to take a view of those wonderful marks 
of the Lord's hatred to dueling, called The Brothers' Steps. They are in the 
fields, about a third of a mile northward from Montague House, and the awful tra- 
dition concerning them is that two brothers quarreled about a worthless woman, 
and, according to the fashion of those days, fought with sword and pistol. The 
prints of their feet are about the depth of three inches, and nothing will vegetate 
so much as to disfigure them. The number is only eighty-three, but probably some 



426 



LIVING THOUGHTS OF JOHN WESLEY. 



are at present filled up ; for I think there were formerly more in the center, where 
each unhappy combatant wounded the other to death ; and a bank on which the first 
who fell died retains the form of his agonizing couch, by the curse of barrenness, 
while grass flourishes all about it. Mr. George Hall, who was the librarian of 
Lincoln's Inn, first showed me those steps twenty-eight years ago, when, I think, 
they were not quite so deep as now. He remembered them about thirty years, and 
the man who first showed them to him about thirty more, which goes back to the 
year 1692 ; but I suppose they originated in King Charles the Second's reign, ily 
mother well remembered their being plowed up and corn sown to deface them, aboi.t 
fifty years ago, but all was labor in vain; for the prints returned in awhile to their 
pristine form, as probably will those that are now filled up. Indeed, I think an 
account of them in your Magazine would be a pious memorial of their lasting 
reality. 

" These hints are only offered as a small token of my good-will to yourself and 
the work, by your son and brother in the Gospel, John Walsh." 

This account appeared to me so very extraordinary that I knew 
not what to think of it. I knew Mr. Walsh to be a person of 
good understanding and real piety, and he testified what he had 
seen with his own eyes; but still I wanted more witnesses, till, 
awhile ago, being at Mr. Gary's, in Copthall Buildings, I occa- 
sionally mentioned The Brothers' Footsteps, and asked the com- 
pany if they had heard any thing of them. " Sir," said Mr. Gary, 
"sixteen years ago I saw and counted them myself." Another 
added, " And I saw them four years ago." I could then no longer 
doubt but they had been, and a week or two after I went with 
Mr. Gary and another person to seek them. 

We sought for near half an hour in vain. We could find no 
steps at all within a quarter of a mile, no, nor half a mile, north of 
Montague House. We were almost out of hope, when an honest 
man who was at work directed us to the next ground, adjoining 
to a pond. There we I'oimd what we sought for, about three quar- 
ters of a mile north of Montague House, and about five hundred 
yards east of Tottenham Gourt Road. The steps answer 3Ir. 
Walsh's description. They are of the size of a large human foot, 
about three inches deep, and lie nearly from north-east to south- 
west. We counted only seventy-six, but we were not exact in 
counting. The place where one or both the brothers are supposed 
to have fallen is still bare of grass. The laborer shoAved us, also, 
the bank where (the tradition is) the wretched woman sat to see 
the combat. 

What shall we say to these things ? Why, to :itheists or infi- 
dels of any kind, I would not say one word about them. For " if 
they hear not Moses and the prophets," they will not regard any 
thing of this kind. But to men of candor who believe the Bible 



A PROVIDENTIAL EVENT. 



427 



to be of God I would say, Is not this an astonishing instance, 
held forth to all the inhabitants of London, of the justice and 
power of God ? Does not the curse he has denounced upon this 
ground bear some little resemblance to that of our Lord on the 
barren fig-tree, "Henceforth let no fruit grow upon thee for- 
ever ? " I see no reason or pretense for any rational man to doubt 
of the truth of the story, since it has been confirmed by these 
open, visible tokens for more than a hundred years successively. 



A PROVIDENTIAL EVENT, 

The forty king's scholars at Westminster school lodge in one 
room, which is called the dormitory. While ray eldest brother 
was at school, the head boy cried out vehemently one morning, 
"Lads, lads ! you oversleep yourselves ! you lie too late; it is time 
to be at school." They all started up, dressed as quick as they 
could, and ran down with him. When they came into the cloisters, 
one who was a little before the rest saw something white, and 
cried out, " What have we got here ? " They went up to it, and 
found a man stark naked, and so benumbed that he could not 
speak. Just then the clock struck two. They took him up, car- 
ried him into the dormitory, and put him into a warm bed. After 
some rest he recovered his senses and speech ; and being asked 
how he came into that condition, he told them, as he was coming- 
over Chelsea Fields he was robbed by two footpads, who then 
strippec'. him stark naked, tied him neck and heels, and threw him 
into a ditch. There he must have perished, but tliat some young 
women coming to market very early in the morning heard him 
groan, and, going to the ditch, untied him and then ran away. He 
made toward the town as well as he could, till, being unable to 
walk any farther, he crept into the cloisters upon his hands and 
feet, where he lay till the king's scholars came. Probably in an 
hour or two he would have expired. After lie had slept some 
hours they gave him something warm to drink ; then one gave 
him a shirt, another a coat or waistcoat, others what they could 
spare, till they had clothed him from head to foot. They then 
collected for him among themselves about forty shillings, and 
wished him well home. 

See the wisdom of God, making the R})ort of a boy the means 
of saving a poor man's life ! John AYj^sley. 



428 



LIVING THOUGHTS OF JOHN WESLEY. 



AN EXTRAORDINARY CURE. 

Bishop Hall, speaking of the good oflices which angels do to 
God's servants, says: "Of this kind Avas that marvelous cure 
which was wrought upon a poor cripple at St. Madern's, in Corn- 
wall ; whereof, besides the attestation of many hundreds of the 
neighbors, I took a strict examination in my last visitation. This 
man, for sixteen years together, was obliged to walk upon his 
hands by reason the sinews of his legs were so contracted. Upon 
an admonition in his dream, to wash in a certain well, he was 
suddenly so restored to his limbs that I saw him able to walk and 
get his own maintenance. The name of this cripple was John 
Trebble." 

And were " many hundreds of the neighbors," together with 
Bishop Hall, deceived in so notorious a matter of fact ? or did 
the}'' all join together to palm such a falsehood on the world ? O, 
incredulity! what ridiculous shifts art thou driven to! what ab- 
surdities wilt thou not believe, rather than own any extraordinary 
work of God! 



MURDER PREVENTED BY A THREEFOLD DREAM. 

MoKDAY, April 2, 1781, I was informed by a person in an em- 
inent station of a very uncommon incident: 

He had occasion to correct, with a few stripes, a lad that lived 
with him at Rochester, which he resented so as to leave his place. 
But some time after he seemed to re'pent, humbled himself, and 
was received again. He now behaved in a most becoming man- 
ner, and was doubly diligent in his service. 

But his mistress dreamed one night that this lad was going to 
cut her throat, and she had a twin sister between whom and her 
there is so strange a sympathy that if either of them is ill or 
particularly affected at any time the other is so likewise. This 
sister wrote to her from another part of the kingdom that she 
had dreamed the very same thing. She carried this letter to her 
father, a gentleman that lives not far off, and was surprised to 
hear that he likewise, on the same night, had had a dream to the 
same effect. 

The lad had been observed to come up, about noon, into his 
lady's apartment, with a case-knife in his hand; and being asked 
why he did so, he said he was going into tlie adjoining room to 
scrape the dirt off from his master's embroidered clothes. 



Ay ANSWER TO A BE POET. 



429 



His master now took the lad aside and examined him strictly. 
After denying it for a considerable time, it was at length extorted 
from him that he had always remembered, with indignation, his 
master's severity to him, and that he was fully resolved to be re- 
venged, but in what particular manner he would not confess. On 
this he was totally dismissed without delay. John Wesley. 



AN ANSWER TO A REPORT. 

I HAVE lately heard, to my no small surprise, that a person pro- 
fessing himself a Quaker, and supposed to be a man of some char- 
acter, has confidently reported that he has been at Sunderland 
himself, and inquired into the case of Elizabeth Hobson ; that she 
was a woman of a very indifferent character ; that the story she 
told was purely her own invention, and that John Wesley himself 
was now fully convinced that there was no truth in it. 

From what motive a man should invent and publish all over 
England (for I have heard this iu various places) a whole train of 
absolute, notorious falsehoods, I cannot at all imagine. On the 
contrary, I declare to all the world : 1. That Elizabeth Hobson 
was an eminently pious woman ; that she lived and died without 
the least blemish of any kind, without the least stain upon her 
character. 2. That the relation could not possibly be her own 
invention, as there were many witnesses to several parts of it: as 
Mr. Parker, the two attorneys whom she employed, Miss Ilosmer, 
and many others. And, 3. That I myself am fully persuaded 
that every circumstance of it is literally and punctually true. 

I know that those who fashionably deny the existence of spirits 
are hugely disgusted at accounts of this kind. I know that they 
incessantly labor to spread this disgust among those that are of a 
better mind ; because if one of these accounts be admitted, their 
whole system falls to the ground. But, whoever is pleased or 
displeased, I must testify what I believe to be the truth. Indeed, 
I never myself saw the appearance of an unbodied sj^irit, and I 
never saw the commission of a murder. Yet, upon the testimony 
of unexceptionable witnesses, I can firmly believe both one and 
the other. John Wesley. 



Frome, September 12, 1782. 



430 



LIVING THOUGHTS OF JOHN WESLEY. 



SELF-DENIAL AND BENEVOLENCE. 

Xewington, December 10, 1*748. 
Dear Sik: 1. I have read your letter with attention, and much 
approve of the spirit with which it is wrote. You speak in love. 
I desire to do so, too, and then no harm can be done on either 
side. You appear not to be wedded to your own opinion, but open 
to farther conviction. I would willingly be of the same temper, 
not obstinately attached to either side of the question. I am 
clearly satisfied of the necessity of this ; a willing witness to see 
what as yet I see not. For I know an unwillingness to be con- 
vinced would utterly blind either you or me ; and that if we are 
resolved to retain our present opinion, reason and argument sig- 
nify nothing. 

2. I shall not, therefore, think it is time or pains misemployed 
to give the whole cause a second hearing; to recite the occasion 
of every step I have taken, and the motives inducing me so to do, 
and then to consider wliatsoever either you or others have urged 
on the contrary side of the question. 

3. Twenty-nine years since, when I had spent a few mouths at 
Oxford, having, as I apprehended, an exceeding good constitution, 
and being otherwise in health, I was a little surprised at some 
symptoms of a paralytic disorder. I could not imagine what 
should occasion the shaking of my hand, till I observed it was 
always worst after breakfast, and that if I intermitted drinking 
tea for two or three days it did not shake at all. Upon inquiry, 
I found tea had the same effect upon others also of my acquaint- 
ance; and, therefore, saw that this was one of its natural effects 
(as several physicians have often remarked), especially when it is 
largely and frequently drank ; and most of all on persons of weak 
nerves. Upon this I lessened the quantity, drank it weaker, and 
added more milk and sugar. But still for above six-and-twenty 
years I was more or less subject to the same disorder. 

4. July was two years since I began to observe that abundance 
of the people in London w^ith whom I conversed labored under 
the same and many other paralytic disorders, and that in a much 
higher degree ; insomuch, that some of their nerves were quite 
unstrung, their bodily strength quite decayed, and they could not 
go through their daily labor. I inquired, "Are you not a hard drink- 
er?" and was answered by one and another and another, "No, 
indeed, sir, not I ; I drink scarce anything but a little tea, morn- 
ing and night." I immediately remembered my own case, and. 



SELF-DENIAL AND BENEVOLENCE. 



431 



after weighing the matter thoroughly, easily gathered from many 
concurring: circumstances that it was the same case with them. 

5. I considered: " What an advantage would it be to these poor 
enfeebled people if they would leave off what so manifestly im- 
pairs their health, and thereby hurts their business also! Is there 
nothing equally cheap which they could use? Yes, surely; and 
cheaper, too. If they used English herbs in its stead (which 
would cost either nothing or what is next to nothing), with the 
same bread, butter, and milk, they would save just the price of 
the tea. And hereby they might not only lessen their pain, but 
in some degree their poverty too ; for they would be able to work 
(as well as to save) considerably more than they can do now. 
And by this means, if they are in debt, they might be more just, 
paying away what they either earned or saved. If they are not 
in debt they might be more merciful, giving it away to them that 
want." 

6. I considered farther: What an advantage might this be, par- 
ticularly in such a body of men as those who are united together . 
in these societies, who are both so numerous and so poor ! How 
much might be saved in so numerous a body, even in this single 
article of expense ! And how greatly is all that can possibly be 
saved in every article wanted daily by those who have not even 
food convenient for them ! " 

V. I soon perceived that this latter consideration was of a more 
general nature than the former, and that it affected many of those 
whom the other did not so immediately concern ; seeing it was 
as needful for all to save needless expenses as for some to regain 
the health they had impaired ; especially, considered as members 
of a society, the wants of which they could not be unapprised of. 
They knew, of those to whom they were so peculiarly united, 
some had not food to sustain nature ; some were destitute of even 
necessary clothing ; some had not where to lay their head. They 
knew, or might know, that the little contributions made weekly 
did in nowise suffice to remove these wants, being barely sufficient 
to relieve the sick ; and even that in so scanty a manner that I 
know not if some of them have not with their allowance pined 
away and at length died for want. If you and I have not saved 
all we could to relieve these, how shall we face them at the throne 
of God ? 

8. I reflected: **^If one only would save all that he could in this 
single instance, he niiglit surely feed or clothe one of his brethren, 
and perhaps save one life. AVhat, then, might be done if ten 



432 



LIVING THOUGHTS OF JOHN WESLEY. 



thousand, or one thousand or only five hundred would do it ? yea, 
if half that number should say, ' I will compute this day what I 
have expended in tea weekly or yearly. I will immediately enter 
on cheaper food, and whatever is saved hereby I will put into 
that poor-box weekly, to feed the hungry and to clothe the naked." 
I am mistaken if any among us need want either food or raiment 
from that hour." 

9. I thought farther: "It is said, nay, many tell me to my face, 
I can persuade this people to any thing. I will make a fair trial. 
If I cannot persuade them, there may be some good effect. All 
who do not willfully shut their eyes will see that I have no such 
influence as they supposed. If I can persuade any number, many 
who are now weak or sick will be restored to health and strength. 
Many will pay those debts which others, perhaps equally poor, 
can but ill-afford to lose. Many will be less straitened in their 
own families. Many, by helping their neighbor, will lay up for 
themselves treasures in heaven." 

10. Immediately it struck into my mind, " But example must go 
before precept; therefore, I must not plead an exemption for my- 
self from a daily practice of twenty-seven years. I must begin." 
I did so. I left it off myself in August, 1746. And I have now 
had sufficient time to try the effects, w^hich have fully answered 
my expectation. My paralytic complaints are all gone, my hand 
is steady as it was at fifteen, although I'must expect that or other 
w^eaknesses soon, as I decline into the vale of j^ears. And so 
considerable a difference do I find in my expense that I can make 
it appear, from the accounts now in being, in only those four fam- 
ilies at London, Bristol, Kingswood, and Newcastle, I save uj^- 
ward of fifty pounds a year. 

11. The first to whom I explained these things at large, and 
whom I advised to set the same example to their brethren, were 
a few of those who rejoice to assist my brother and me, as our 
sons in the Gospel. A week after I proposed it to about forty 
of those whom I believed to be strong in faith, and the next 
morning to about sixty more, entreating them all to speak their 
minds freely. They did so, and in the end saw the good which 
might ensue, yielded to the force of Scripture and reason, and 
resolved all (but two or three), by the grace of God, to make the 
trial without delay. 

12. In a short time I proposed it, but with all the tenderness I 
could, first, to the body of those who are supposed to have living 
faith, and, after staying a few days (that I might judge the bet- 



SELF-DENIAL AND BENEVOLENCE. 



433 



ter how to speak), to the whole society. It soon appeared (as I 
doubted not but it would) how far these were from calling me 
Tabbi, from implicitly submitting to my judgment, or implicitly 
following my example. Objections rose in abundance from all 
sides. These I now proceed to consider, whether they are advanced 
by you or by others, and whether pointed at the premises or 
directly at the conclusion. 

13. I. Some objected : "Tea is not unwholesome at all ; not in any kind preju- 
dicial to health." 

To these I reply: First. You should not be so sure of this. Even 
that casual circumstance, related in Dr. Short's history of it, might 
incline you to doubt; namely, that "while the Chinese dry the 
leaves and turn it with their hands upon the tin plates, the moist- 
ure of them is so extremely corrosive that it eats into the flesh 
if not wiped off immediately." It is not probable, then, that what 
remains in the leaves is quite friendly to the human body. 

Secondly. Many eminent physicians have declared their judg- 
ment, that it is prejudicial in several respects; that it gives rise 
to numberless disorders, particularly those of the nervous kind; 
and that, if frequently used by those of weak nerves, it is no 
other than a slow poison. 

Thirdly. If all physicians were silent in the case, yet plain fact 
is against you. And this speaks loud enough. It was prejudicial 
to my health ; it is so to many at this day. 

14. " But it is not so to me," says the objector. " Why, then, should I leave 
it off?" 

I answer: First. To give an example to those to whom it is un- 
deniably prejudicial. 

Secondly. That you may have the more wherewith to give 
bread to the hungry and raiment to the naked. 

15. " But I cannot leave it off; for it helps my health. Nothing else will agree 
with me." 

I answer: First. Will nothing else agree with you? I know 
not how to believe that. I suppose your body is much of the 
same kind with that of your great grandmother. And do you 
think nothing else agreed with her or with any of her progen- 
itors ? What poor, puling, sickly things must all the English 
then have been till within these hundred years ! But you know 
they were not so. Other things agreed with them, and why not 
with you ? 

Secondly. If, in fact, nothing else will, if tea has already weak- 

28 



434 



LIYIXG THOUGHTS OF JOHX WESLEY. 



ened your stomach and impaired your digestion to sach a degree,, 
it has hurt you more than you are aware. It has prejudiced your 
health extremely. You have need to abhor it as deadly poison, 
and to renounce it from this yery hour. 

So says a drinker of drams: "Nothing else will agree with me. 
Nothing else will raise my spirits. I can digest nothing without 
them." Indeed ! Is it so ? Then touch no more if you love 
your life. 

Thirdly. Suppose nothing else agrees with you at first, yet in 
a while many things will. When I first left off tea I was half 
asleep all day long ; my head ached from morning to night. I 
could not remember a question asked eyen till I could return an. 
answer ; but in a week's time all these inconyeniences were gone, 
and haye neyer returned since. 

Fourthly. I haye not found one single exception yet; not one 
person in all England with whom, after sufficient trial made, noth- 
ing else would agree. 

It is, therefore, well worth while for you to try again if you 
haye any true regard for your own health, or any compassion for 
those who are perishing all around you for want of the common 
necessaries of life. 

16. If you are sincere in this plea, if you do not talk of your 
health while the real objection is your inclination, make a fair 
trial thus : (1) Take half a pint of milk every morning, with a 
little bread, not boiled, but warmed only; a man in tolerable 
health might double the quantity. (2) If this is too heavy, add 
as much water, and boil it together, with a spoonful of oatmeal. 

(3) If this agrees not, try half a pint, or a little more, of water 
gruel, neither thick nor thin ; not sweetened, for that may be apt 
to make him sick, but with a very little butter, salt, and bread. 

(4) If this disagrees, try sage, green balm, mint, or pennyroyal 
tea, infusing only so much of the herb as just to change the color 
of the water. (5) Try two or three of these mixed in various- 
proportions. (6) Try ten or twelve other English herbs. (7) Try 
foltron, a mixture of herbs to be had at many grocers', far healthier 
as well as cheaper than tea. (8) Try cocoa. If, after having 
tried each of these for a week or ten days, you find none of them 
will agree with your constitution, then use (weak green) tea again; 
but at the same time know that your having used it so long has 
brought you near the chambers of death. 

17. II. "I do not know," says another, "but teas may hurt me; 
but there is nothing saved by leaving it off ; for I am sure that other 



SELF-DENIAL AND BENEVOLENCE, 



435 



things cost full as much." I pray, what other things ? Sack and 
sugar cost more, and so do ragouts, or pheasants, or ortolans. But 
what is this to the point ? We do not say. All things are cheaper ; 
but any of the things above mentioned are, at least, if prudently 
managed. Therefore, if you really desire to save what you can, 
you will drink tea no more. 

18. " Well, I do not design to buy any more myself; but where 
others drink it there is nothing saved by my abstaining." I answer: 
First. Yes; something is saved, though but little; especially if you 
tell them before, " I shall not drink tea." And many a little, you 
know, put together will make a great sum. 

Secondly. If the whole saved were ever so little, if it were but 
two mites, when you save this for God and your brethren's sake 
it is much. 

Thirdly. Your example in saving a little now may occasion the 
saving of more by and by. 

Fourthly. It is not a little advantage which you may reap, even 
now, to your own soul by habituating yourself not to be ashamed 
of being singular in a good thing; by taking up your cross and 
denying yourself even in so small an instance; and by accustom- 
ing youself to act on rational grounds, whether in a little matter 
or a great. 

19. "But what is saved will be no better employed." Do you 
say this with regard to yourself, or others ? If with regard to your- 
self, it will be your fault if you do not employ it better. I do not 
say you will, but I am sure you may; and if you do not, it is your 
own sin and your own shame. 

If with regard to others, how do you know that it will not be 
employed better? I trust it will. It cannot be denied that it 
often has and that it always may be. And it is highly probable 
all who save any thing from the best motive will lay it out to 
the best purpose. 

20. "As to example," you say, "I have lately been without 
hopes of doing any good by it." I suppose you mean because so 
exceeding few will follow either your example or mine. I am 
sorry for it. This only gives me a fresh objection to this un- 
wholesome, expensive food, namely, that it has too much hold on 
the hearts of them that use it ; that, to use a scriptural phrase, 
they are "under the power of" this trifle. If it be so, were 
there no other reason than this, they ought to throw it away at 
once; else they no more regard St. Paul than they do you or me; 
for his rule is home to the point : "All things are lawful for me; 



436 



LIVING THOUGHTS OF JOHN WESLEY. 



but I will not be brought under the power of any." Away with 
it then, however lawful (that is, though it were wholesome as well 
as cheap), if you are already brought "under the power of" it. 

And the fewer they are who follow this rule, the greater reason 
there is that you should add one example more to those few. 
Though, blessed be God, they are not so few as you suppose. I 
have met with very many in London who use less of it than they 
had done for many years; and above a hundred who have jilucked 
out the right eye and cast it from them, who wholly abstain 
from it. 

21. You add, "But I am equally, yea, abundantly more con- 
cerned to set an example in all Christian behavior." I grant it. 
This, therefore, " ought you to have done, and not to leave the 
other undone." 

22. But " one day," you add, " I saw your brother drink tea, which he said was for 
fear of giving offense." 

I answer: First. Learn from hence to follow neither his nor my 
practice implicitly; but weigh the reason of each, and then follow 
reason wheresoever it stands. But, 

Secondly. Examine your heart, and beware inclination does not 
put on the shape of reason. 

Thirdly. You see with your own eyes I do not drink it at all, and 
yet I seldom give offense thereby. It is not, then, the bare abstain- 
ing, but the manner of doing it, which usually gives the offense. 

Fourthly. There is, therefore, a manner wherein you may do it 
too, and yet give no more offense than I. For instance: If any 
ask you, simply reply, " I do not drink tea; I never use it." If 
they say, " Why, you did drink it," answer, " I did so, but I have 
left it off a considerable time." Those who have either good nature 
or good manners will say no more. But if any should imper- 
tinently add, " O, but why did you leave it off ? " answer, mildly, 
^'Because I thought water gruel (suppose) was wholesomer as 
well as cheaper." If they, with still greater ill manners and im- 
pertinence, go on, What, you do it because Mr. Wesley bids 
you," reply, calmly, "True; I do it because Mr. Wesley, on good 
reasons, advises me so to do." If they add the trite cant phrase, 

What, you follow man! " reply, without any emotion, " Yes; I fol- 
low any man, you or him or any other, who gives me good reason 
for so doing." If they persist in caviling, close the whole mat- 
ter with, "I neither drink it nor dispute about it." 

23. If you proceed in this manner, with mildness and love, ex- 
ceeding few will be offended. " But you ought," say some, " to 



SELF-DENIAL AND BENEVOLENCE. 



437 



give up an indifferent thing rather than give an offense to any. 
So St. Paul: will eat no flesh whilst the world standeth, lest I 
make my brother to offend.' " I reply: This is not an indifferent 
thing if it affects the health either of myself or my brethren. 
Therefore, that rule relating wholly to things indifferent is not 
applicable to this case. Would St. Paul have said, " I will drink 
drams while the world standeth, lest I make my brother to offend ? " 
" But tea is not so hurtful as drams." I do not believe it is. But 
it is hurtful, and that is enough. The q«uestion does not turn on 
the degrees of hurtfulness. " However, it is but a small thing." 
Nay, nothing is small if it touches conscience; much less is it a 
small thing to preserve my own or my brother's health, or to be 
a faithful steward even of the mammon of unrighteousness. O, 
think it not a small thing, whether only one for whom Christ died 
be fed or hungry, clothed or naked ! 

To conclude the head of offense : You must at least allow that 
all this is no plea at all for your drinking tea at home. " Yes, it 
is; for my husband or parents are offended if I do not drink it." 
I answer, first, perhaps this, in some rare cases, may be a sufficient 
reason why a wife or a child should use this food — that is, with 
them, but nowhere else. But, secondly, try, and not once or 
twice only, if you cannot overcome that offense by reason, soft- 
ness, love, patience, long-suffering, joined with constant and 
fervent prayer. 

24. Your next objection is, " I cannot bear to give trouble ; therefore I drink 
whatever others drink where I come, else there is so much hurry about insignificant 
me." 

I answer : First. This is no plea at all for your drinking tea 
at home. Therefore, touch it not there, whatever you do abroad. 

Secondly. Where is the trouble given, even when you are 
abroad, if they drink tea and you fill your cup with milk and 
water ? 

Thirdly. Whatever trouble is taken is not for "insignificant 
me," but for that poor man who is half starved with cold and 
hunger ; for that miserable woman, who, while she is poisoning 
herself, wipes her mouth and says she does no evil ; who will not 
believe the poison will hurt her, because it does not (sensibly, at 
least) hurt you. O, throw it away ! let her have one plea less for 
destroying her body, if not her soul, before the time! 

25. You object, farther, " It is my desire to be unknown for 
any particularity, unless a peculiar love to the souls of those who 
are present," And, I hope, to the souls of the absent too ; yea. 



438 



LIVING THOUGHTS OF JOHN WESLEY. 



and to their bodies also, in a due proportion, that they may be 
healthy and fed and clothed and warm, and may praise God for 
the consolation, 

26. You subjoin : " When I had left it off for some months I was continually 
puzzled with, Why, What, etc. ; and I have seen no good effects, but impertinent 
questions and answers, and unedifying conversation about eating and drinking." 

I answer: First. Those who were so uneasy about it plainly 
showed that you touched the apple of their eye. Consequently, 
these of all others ought to leave it off ; for they are evidently 

brought under the power of it." 

Secondly. Those impertinent questions might have been cut 
short by a very little steadiness and common-sense. You need 
only have taken the method mentioned above, and they would 
have dropped in the midst. 

Thirdly. It is not strange you saw no good effects of leaving it 
off where it was not left off at all. But you saw very bad effects 
of not leaving it off, namely, the adding sin to sin; the joining 
much unedifying conversation to wasteful, unhealthy, self-indul- 
gence. 

Fourthly. You need not go far to see many good effects of 
leaving it off ; you may see them in me. I have recovered thereby 
that healthy state of the whole nervous system which I had in a 
great degree, and I almost thought irrecoverably lost for con- 
siderably more than twenty years. I have been enabled hereby 
to assist in one year above fifty poor with food or raiment, whom 
I must otherwise have left (for I had before begged for them all 
I could) as hungry and naked as I found them. You may see 
the good effects in above thirty poor j^eople just now before you, 
who have been restored to health through the medicines bought 
by that money which a single person has saved in this article. 
And a thousand more good effects you will not fail to see when 
her example is more generally followed. 

27. Neither is there any need that conversation should be un- 
edifying, even when it turns upon eating and drinking. Nay, 
from such a conversation, if duly improved, numberless good 
effects may flow. For how few understand, " Whether therefore 
JQ eat, or drink, or whatsoever ye do, do all to the glory of God." 
And how glad ought you to be of a fair occasion to observe that, 
though the kingdom of God does not consist in " meats and 
drinks," yet without exact temperance in these we cannot have 
either "righteousness or peace or joy in the Holy Ghost! " 

It may, therefore, have a very happy effect if, whenever people 



SELF-DENIAL AND BENEVOLENCE. 



439 



iTitroduce the subject, you directly close in and push it home, 
that they may understand a little more of this important truth. 

28. But " I find at j^resent very little desire to change either 
my thoughts or practice." Shall I speak plain ? I fear, by not 
standing your ground, by easiness, cowardice, and false shame, 
you have grieved the Spirit of God, and thereby lost your convic- 
tion and desire at once. 

Yet you add : " I advise every one to leave off tea if it hurts 
their health or is inconsistent with frugality, as I advise every 
one to avoid dainties in meat and vanity in dress from the same 
principle." Enough, enough! Let this only be well pursued, and 
it will secure all that I contend for. I advise no persons living to 
leave it off if it does not hurt the health either of them or their 
Ibrethren, and if it is not inconsistent with the Christian frugality 
of cutting off every needless expense. 

29. But " to be subject to the consequences of leaving it off again ! this I cannot 
bear." 

I answer: First. It may be so. You cannot easily bear it. For, 
^^Y your giving up the point once, you have made it much harder 
to stand your ground now than it was at first. Yet still it is 
worth all your courage and labor, since the reasons for it are as 
strong as at the beginning. 

Secondly. As to the consequences you fear, they are shadowy 
all ; they are a mere lion in the streets. " Much trouble to others." 
Absolutely none at all, if you take the tea-kettle and fill your cup 
with water. " Much foolish discourse." Take the preceding ad- 
vice, and it will be just the reverse. " Nothing helpful toward 
the renewal of my soul in the image of Jesus Christ." What a 
deep mistake is this! Is it not helpful to speak closely of the 
nature of his inward kingdom ? to encourage one another in cast- 
ing off every weight, in removing every hinderance of it ? to inure 
ourselves to the bearing his cross ? to bring Christianity into 
common life, and accustom ourselves to conduct even our minut- 
' est actions by the great rules of reason and religion ? 

30. Is it " not of any importance " to do this ? I think it is of 
vast importance. Howevef , " it is a very small circumstance in 
self-denial." It is well if you find it so. I am sure I did not. 
And I believe the case is the same with many others at this day. 
But you say, " I have so many other assaults of self-indulgence 
that this is nothing." " It is nothing," said one to a young woman, 
*'to fast once or twice a week; to deny yourself a little food. 
Why do not you deny yourself as to anger and fretfulness, as to 



440 



LIVIXG THOUGHTS OF JOHX WESLEY. 



peevishness and discontent ? " She replied, "That I want; sol 
deny myself in little things first, till I am able to do it in greater." 
Xeither you nor I can mend her reply. Go thou and do likewise. 

31. I have done what I proposed; and indeed in many more 
words than I at first intended. I have told you the occasions of 
every step I have taken, and the motives inducing me thereto, 
and have considered what either you or others have urged on the 
contrary side of the question. 

And now, the advice I would give upon the whole is this: First. 
Pray earnestly to G-od for clear light ; for a full, piercing, and 
steady con\dction that this is the more excellent way. Pray for a 
spirit of universal self-denial, of cheerful temperance, of wise fru- 
gality ; for bowels of mercies ; for a kind, compassionate spirit, 
tenderly sensible of the various wants of your brethren ; and for 
firmness of mind ; for a mild, even courage, without fear, anger, 
or shame. Then you will once more, with all readiness of heart, 
make this little (or great) sacrifice to God ; and withal present 
your soul and body a living sacrifice, acceptable unto God through 
Jesus Christ. 



ON NERVOUS DISORDERS. 

1, ^HEx physicians meet with disorders which they do not 
understand they commonly term them neri'ou&; a word that con- 
veys to us no determinite idea, but it is a good cover for learned 
ignorance. But these are often no natural disorder of the body, 
"but the hand of God upon the soul, being a dull consciousness of 
the want of God and the unsatisfactoriness of every thing here 
below. At other times it is conviction of sin, either in a higher 
or a lower degree. It is no wonder that those who are strangers 
to religion should not know what to make of this, and that, con- 
sequently, all their prescriptions should be useless, seeing they 
quite mistake the case. 

2. But undoubtedly there are nervous disorders which are purely 
natural. Many of these are connected with other diseases, whether 
acute or chronical. Many are the forerunners of various distem- 
pers, and many the consequences of them. But there are those 
which are not connected with others, being themselves a distinct, 
original distemper. And this frequently arises to such a height 
that it seems to be one species of madness. So one man imagines 
"himself to be made of glass; another thinks he is too tall to go 



ON NERVOUS DISORDERS. 



441 



in at the door. This is often termed the spleen, or vapors ; often 
lowness of spirits^' a phrase that, having scarce any meaning, is 
so much the fitter to be given to this unintelligible disorder. It 
seems to have taken its rise from hence: we sometimes say, "A 
man is in high spirits; " and the proper opposite to this is, "He 
is low-spirited." Does not this imply that a kind of faintness,. 
weariness, and listlessness affects the whole body, so that he is 
disinclined to any motion, and hardly cares to move hand or foot ? 
But the mind seems chiefly to be affected, having lost its relish of 
every thing, and being no longer capable of enjoying the things 
it once delighted in most. Nay, every thing round about is not 
only flat and insipid, but dreary and uncomfortable. It is not 
strange if to one in this state life itself is become a burden; yea, 
so insupportable a burden that many who have all this world can 
give desperately rush into an unknown world rather than bear it 
any longer. 

3. But what are the causes of this strange disorder? One 
cause is the use of spirituous liquors. This is one of the horrid 
effects which naturally follow the swallowing that fashionable 
poison. That liquid fire lays the foundation of numberless dis- 
eases, and of this in particular. It is amazing that the preparing 
or selling this poison should be permitted (I will not say in any 
Christian country, but) in any civilized state. " O, it brings in a 
considerable sum of money to government." True; but is it wise 
to barter men's lives for money ? Surely, that gold is bought too 
dear if it is the price of blood. Does not the strength of every 
country consist in the number of its inhabitants ? If so, the less- 
ening their number is a loss which no money can compensate* 
So that it is inexcusable ill husbandry to give the lives of useful 
men for any sum of money whatever. 

4. But a more extensive cause of this disorder than the use of 
drams, I apprehend, is the use of tea ; particularly where it is 
taken either in large quantities, or strong, or without cream and 
sugar. " Nay, weak tea is far more hurtful." This is a senseless, 
shameless falsehood. I long drank hot sugar and water instead 
of tea, and it did me no hurt at all. But three cups of strong tea 
will now make my hand shake so that I can hardly write. And 
let any try the experiment; if any tea make his hand shake it will 
not be weak tea, but strong. This has exceedingly increased the 
number of nervous complaints throughout the three kingdoms. 
And this furnishes us with a satisfactory answer to the common 
question, " Why are these complaints so general now which were 



^42 



LIVING THOUGHTS OF JOHN WESLEY. 



scarce heard of two or three centuries ago ? " For this plain rea- 
son: two or three centuries ago no tea was drank in either Britain 
or Ireland. 

5. But allowing both tea and spirituous liquors to have con- 
tributed largely to the increase of nervous disorders, yet it may 
be doubted whether one or both of them are the principal causes 
of them. The principal causes of them (particularly among those 
who do not work for their living) are, as Dr. Cadogan justly ob- 
serves, indolence, intemperance, and irregular j^assions. 

First. Indolence, the not using such a degree of exercise as the 
constitution requires. To illustrate this: Our body is composed 
of earth, water, air, and fire ; and the two latter are as necessary 
as the two former. To supply these that curious engine, the 
lungs, continually takes in the air ; to every particle of which a 
particle of fire is attached, which, being detached from it, is 
mingled with the blood. Now, exercise quickens the motion of 
the lungs, and enables them to collect from the air a due quantity 
of fire. The nerves are the conductors of this ethereal fire, vul- 
garly called the animal spirits. If this is duly diffused through 
the whole body we are lively and vigorous ; if it is not (which 
"without exercise it cannot be), we soon grow faint and languid. 
And if other disorders do not ensue those termed nervous surely 
will, with that whole train of symptoms which are usually com- 
prised in what is termed lowness of sinriU. 

6. Intemperance is another principal cause of this; if not in- 
temperance in drink, which is not quite so common, yet intem- 
perance in meat ; the taking more of it than nature requires. Dr. 
Cheyne well observes it is not generally the quality but the 
quantity of what we eat that hurts us. What hurts the nerves in 
particular is the eating too much animal food, especially at night; 
much more the eating at one meal foods of several different kinds. 
If we consider how few observe this we shall not wonder that so 
many have nervous disorders ; especially among those that have 
an opportunity of indulging themselves daily in variety, and who 
are hereby continually tempted to eat more than nature requires. 

7. But there is another sort of intemperance, of which I think 
Dr. Cadogan does not take the least notice. And yet it is the 
source of more nervous disorders than even intemperance in food; 
I mean intemperance in sleep; the sleeping longer than nature 
requires. This alone will account for the weak nerves of most of 
our nobility and gentry. Not that I would insist upon the old 
rule — 



ON NERVOUS DISORDERS. 



443 



Sex horas quivis poscit, septemque scholaris ; 
Octo viator habet ; nebulo quisque novem. 

lEverj person requires six hours, a student seven ; the traveler is allowed eight, 
and every lazy knave nine.] 

I would allow between six and seven hours, at an average, to a 
healthy man ; or an hour more, between seven and eight hours, 
to an unhealthy man. And I do not remember that in threescore 
years I have known either man or woman who laid longer in bed 
than this (whether they slept or no) but in some years they com- 
plained of lowness of spirits. 

The plain reason of which seems to be, while we sleep all the 
springs of nature are unbent. And if we sleep longer than is 
sufficient they are relaxed more than is sufficient, and, of course, 
grow weaker and weaker. And if we lie longer in bed, though 
without sleep, the very posture relaxes the whole body; much 
more when we are covered up with clothes, which throw back on 
the body whatever perspires from it. By this means it is stewed 
in the moist vapor ; it sucks in again what nature had cast out, 
and the flesh is, as it were, parboiled therein, and becomes more 
and more soft and flabby ; and the nerves suffer at least as much 
hereby as any other part of the habit. I cannot therefore but 
5-ccount this, the lying too long in bed, the grand cause of our 
nervous disorders. 

8. And this alone sufficiently answers this question, " Why are 
we more nervous than our forefathers ? " Because we lie longer 
in bed; they, rich and poor, slept about eight, when they heard 
the curfew bell,* and rose at four; the bell ringing at that hour 
(as well as at eight) in every parish in England. We rise (if not 
obliged to work for our living) at ten, eleven, or twelve. Is it 
any wonder then, were there no other cause, that we complain of 
lowness of spirits ? 

9. Yet something may be allowed to irregular passions. For 
as long as the soul and body are united these undoubtedly affect 
the body; the nerves in particular. Even violent joy, though it 

[*" Curfew.— The rinfjinf? of a bell or bells at night as a signal to the inhabitants to rake 
up their fires and retire to rest. This practice originated in England from an order of Will- 
iam the Conqueror, who directed that at the ringing of the bell, at eight o'clock, every one 
should put out his light and go to bed. This word is not used in America, although the 
practice of ringing a bell at nine o'clock continues in many places, and Is considered in New 
England as a signal for people to retire from company to their own abodeg ; and in general 
the signal is obeyed."— Websier's American Dictionary. 

Query : Would not some such " signal for people to retire from company to their own 
abodes " by nine o'clock, at least, be a happy contrivance every- where ? And whether with 
or without a " signal," ought not all visitors to have the consideration to practice on this rule, 
as well for their own convenience and health and comfort as for those of the families in 
which they visit ?] 



444 



LIVING THOUGHTS OF JOHN WESLEY. 



raises the spirits for a time, does afterward sink them greatly. 
And every one knows what an influence fear has upon our whole 
frame. Nay, even " hope deferred maketh the heart sick ; " puts 
the mind all out of tune. The same efiect have all foolish and 
hurtful desires. They " pierce us through with many sorrows ; " 
they occasion a deep depression of the spirits; so, above all, does 
inordinate aflection; whereby so many, refusing to be comforted, 
sorrow even unto death. 

10. But is there no cure for this sore evil ? Is there no remedy 
for lowness of spirits ? Undoubtedly there is ; a most certain 
cure, if you are willing to pay the price of it. But this price is 
not silver or gold, nor any thing purchasable thereby. If you 
would give all the substance of your house for it it would be 
utterly despised ; and all the medicines under the sun avail noth- 
ing in this distemper. The whole materia mecUca [entire class of 
medical substances] put together will do you no lasting service; 
they do not strike at the root of the disease ; but you must re- 
move the cause if you wish to remove the effect. 

But this cannot be done by your own strength; it can only be 
done by the mighty power of God. If you are convinced of this, 
set about it, trusting in him, and you will surely conquer. 

First. Sacredly abstain from all spirituous liquors. Touch 
them not, on any pretense whatever. To others they may 
sometimes be of use, but to nervous persons they are deadly 
poison. 

Secondly. If you drink any, drink but little tea, and none at 
all without eating, or without sugar and cream. But you like 
it without." No matter; prefer health before taste. 

Thirdly. Every day of your life take at least an hour's exer- 
cise between breakfast and dinner. If you will, take another hour 
before supper, or before you sleep. If you can, take it in the 
open air; otherwise in the house. If you cannot ride or walk 
abroad use within a dumb-bell or a wooden horse. If you have 
not strength to do this for an hour at a time, do it at twice or 
thrice. Let nothing hinder you. Your life is at stake. Make 
every thing yield to this. 

Fourthly. Take no more food than nature requires. Dme 
upon one thing, except pudding or pie. Eat no flesh at supper, 
but something light and easy of digestion. 

Fifthly. Sleep early and rise early; unless you are ill never lie 
in bed much above seven hours. Then you will never lie awake. 
Your flesh will be firm and your spirits lively. 



A SCHEME OF SELF-EXAMINATION. 



44S 



Sixthly. Above all, 

Give not your passions way ; 

God gave them to thee under lock and key. 

Beware of anger; beware of worldly sorrow; beware of the fear 
sthat hath torment; beware of foolish and hurtful desires; beware 
of inordinate affection; remember the kind command, "My son, 
give me thy heart! " Then shall there be no more complaining 
of lowness of spirits! But "the peace of God, which passeth all 
understanding," shall keep thy heart and mind in Christ Jesus ! 

Melvill House, May 20, 1784. 



A SCHEME OF SELF-EXAMINATION. 

Sunday. — Love of God and Simplicity : Means of which are 
Prayer and Meditation. 

1. Have I been simple and recollected in every thing I said or 
did ? Have 1(1) been simple in every thing — that is, looked upon 
God, my good, my pattern, my one desire, my disposer, parent 
of good; acted wholly for him; bounded my views with the pres- 
ent action or hour? (2) Recollected? — that is, has this simple 
view been distinct and uninterrupted ? Have I, in order to keep 
it so, used the signs agreed upon with my friends, wherever I was? 
Have I done any thing without a previous perception of its being 
the will of God? or without a perception of its being an exer- 
cise or a means of the virtue of the day? Have I said any 
thing without it ? 

2. Have I prayed with fervor ? at going in and out of church ? 
in the church ? morning and evening in private ? Monday, Wednes- 
day, and Friday, with my friends, at rising? before lying down? 
on Saturday noon ? all the time I am engaged in exterior work in 
private? before I go into the place of public or private prayer, 
for help therein ? Have I, wherever I was, gone to church morn- 
ing and evening, unless for necessary mercy ? and spent from one 
hour to three in private ? Have I in private prayer frequently 
stopped short and observed what fervor? Have I repeated it 
over and over, till I adverted to every word? Have I at the be- 
ginning of every prayer or paragraph owned I cannot pray ? Have 
I paused before I concluded in his name, and adverted to my Sav- 
iour now interceding for me at the right hand of God, and offer- 
ing up these prayers ? 

3. Have I duly used ejaculations ? — that is, have I every hour 



446 



LIVING THOUGHTS OF JOHN WESLEY. 



prayed for humility, faith, hope, love, and the particular virtue- 
of the day ? considered with whom I was the last hour, what I 
did and how ? with regard to recollection, love of man, humility, 
self-denial, resignation, and thankfulness ? considered the next 
hour in the same respects, offered up all I do to my Redeemery 
begged his assistance in every particular, and commended my soul 
to his keeping? Have I done this deliberately, not in haste, 
seriously, not doing any thing else the while, and fervently as I 
could ? 

4. Have I duly prayed for the virtue of the day ? — that is, have 
I prayed for it at going out and coming in ? deliberately, seriously, 
fervently ? 

5. Have I used a collect at nine, twelve, and three? and grace 
before and after eating ? aloud at my own room ? deliberately, seri- 
ously, fervently ? 

6. Have I duly meditated? every day, unless for necessary 
mercy, (1) From six, etc., to prayers? (2) From four to five? 
What was particular in the providence of this day ? How ought 
the virtue of the day to have been exerted upon it ? How did it 
fall short? (Here faults.) (3) On Sunday, from six to seven, 
with Kempis ? from three to four, on redemption, or God's at- 
tributes ? Wednesday and Friday, from twelve to one, on the 
Passion ? after ending a book, on what I had marked in it ? 

Monday. — Love of Man. 

1. Have I been zealous to do and active in doing good ? — that 
is, (1) Have I embraced every probable opportunity of doing 
good, and preventing, removing, or lessening evil ? (2) Have I 
pursued it with my might? (3) Have I thought any thing too 
dear to part with to serve my neighbor ? (4) Have I spent an 
hour, at least, every day in speaking to some one or other? (5) 
Have I given any one up till he expressly renounced me ? (6) 
Have I, before I spoke to any, learned as far as I could his tem- 
per, way of thinking, past life, and peculiar hinderances, internal 
and external? fixed the point to be aimed at? then the means to 
it ? (7) Have I in speaking proposed the motives, then the dif- 
ficulties, then balanced them, then exhorted him to consider both 
calmly and deeply, and to pray earnestly for help ? (8) Have I 
in speaking to a stranger explained what religion is not (not neg- 
ative, not external) ? and what it is (a recovery of the image of 
God) ? searched at what step in it he stops, and what makes him 
stop there ? exhorted and directed him ? (9) Have I persuaded 



DISSIPATIOK 



447 



all I could to attend public prayers, sermons, and sacraments, and 
in general to obey the laws of the Church catholic, the Church 
of England, the state, the university, and their respective col- 
leges ? (10) Have I when taxed with any act of obedience 
avowed it, and turned the attack with sweetness and firmness ? 
(11) Have I disputed upon any practical point, unless it was to be 
practiced just then? (12) Have I in disputing, (i) Desired him 
to define the terms of the question; to limit it; what he grants, 
what denies ? (ii) Delayed speaking my opinion ? let him explain 
and prove his? then insinuated and pressed objections? (13) 
Have I after every visit asked him who went with me, " Did I. 
say any thing wrong ? " (14) Have I when any one asked advice 
directed and exhorted him with all my power ? 

2. Have I rejoiced with and for my neighbor in virtue or pleas- 
ure ? grieved with him in pain, for him in sin ? 

3. Have I received his infirmities with pity, not anger ? 

4. Have I thought or spoke unkindly of or to him ? Have I 
revealed any evil of any one, unless it was necessary to some par- 
ticular good I had in view ? Have I then done it with all the ten- 
derness of phrase and manner consistent with that end ? Have I 
any way appeared to approve them that did otherwise ? 

5. Has good- will been and appeared to be the spring of all my 
actions toward others ? 

6. Have I duly used intercession? (1) Before, (2) After, speak- 
ing to any ? (3) For my friends on Sunday ? (4) For my pupils 
on Monday? (5) For those who have particularly desired it on 
Wednesday and Friday ? (6) For the family in which I am every 
day? 



DISSIPATION. 

1. Perhaps nothing can be more seasonable at the present time 
than to bestow a few thoughts on this. It is a fashionable sub- 
ject, very frequently spoken of, especially in good company. An 
ingenious writer has lately given us an essay upon the subject. 
When it fell into my hands a few days since I was filled with a 
pleasing expectation of seeing it thoroughly explained. But my 
expectation was not answered; for, although many just and lively 
things are said there, yet in above twenty pages I could find no 
definition of dissipation, either bad or good. 

2. But " the love of dissipation," says the author, " is the reign- 
ing evil of the present day." Allowing it is, I ask, What do yoii 



448 



LIVING THOUGHTS OF JOHN WESLEY. 



mean by dissipation ? Sometimes you use the word pleasure as 
an equivalent term. But what pleasure do you mean ; the pleasures 
of sense or of the imagination in general, or any particular pleas- 
ure of one or the other ? At other times you seem to make dis- 
sipation the same with luxury, at least with a high degree of it. 
Sometimes, again, you use the love of amusement as the same with 
the love of dissipation. But the question recurs, What amuse- 
ment do you mean ? for there are numberless sorts. So that still, 
after talking about them so long, we have only a vague, indeter- 
minate notion of a dissipated age, a dissipated nation, or a dis- 
sipated man; without having any clear or distinct idea what the 
word dissipation means. 

3. Those who are content with slight and superficial views of 
things may rest in the general account that a dissipated age is 
one wherein the bulk of mankind, especially those of any rank or 
fashion, spend the main of their time in eating and drinking, and 
diversions, and the other pleasures of sense and imagination. And 
that we live in a dissipated age, in this meaning of the word, is 
as plain as that the sun shines at noon-day. Most of those that 
are commonly termed innocent amusements fall under this head — 
the pleasures of imagination. Whenever, therefore, a general fond- 
ness of these prevails, that is a dissipated age. A dissipated nation 
is one where the people in general are vehemently attached to the 
pleasures of sense and imagination. The smaller vulgar in En- 
gland are at present passionately fond of the lowest pleasures 
both of sense and fancy, while the great vulgar are equally en- 
grossed by those they account a higher kind. Meantime, they are 
all equally dissipated, although in different ways; and so, indeed, 
is every man and woman that is passionately attached to external 
pleasure. 

4. But without dwelling any longer on the surface of things, let 
us search the matter to the bottom, and inquire wherein lies the 
original ground of human dissipation. Let this once be pointed 
out, and it will place the whole question in the clearest light. 

5. Man is an immortal spirit, created in the image and for the 
enjoyment of God. This is the one, the only end of his being; 
he exists for no other purpose. God is the center of all spirits; 
and while they cleave to him they are wise, holy, and happy; but 
in the same proportion as they are separated from him they are 
foolish, unholy, and unhappy. This disunion from God is the 
very essence of human dissipation, which is no other than the scat- 
tering the thoughts and ajffections of the creature from the Crea- 



TASTE. 



449 



tor. Wherefore fondness for sensual enjoyments of any kind; 
love of silly, irrational pleasures; love of trifling amusements; 
luxury, vanity, and a thousand foolish desires and tempers are 
not so properly dissipation itself as they are the fruits of it, the 
natural effects of being unhinged from the Creator, the Father, 
the center of all intelligent spirits. 

6. It is this against which the apostle guards in his advice to 
the Christians at Corinth: "This I speak, that ye may attend 
upon the Lord without distraction." It might as well be rendered, 
without dissipation, without having your thoughts any way scat- 
tered from God. The having our thoughts and affections centered 
in God, this is Christian simplicity; the having them in any degree 
uncentered from God, this is dissipation. And it little differs in 
the real nature of things and in the eye of God, the Judge of all, 
whether a man be kept in a state of dissipation from God by 
crowns and empires, and thousands of gold and silver, or by cards 
and dancing and drinking and dressing and mistressing and mas- 
querades and picking straws. 

T. Dissipation is, then, in the very root of it, separation from 
God; in other words, atheism, or the being without God in the 
world. It is the negative branch of ungodliness. And, in this 
true sense of the word, certainly, England is the most dissipated 
nation that is to be found under heaven. And whether our 
thoughts and affections are dissipated, scattered from God by 
women or food or dress or one or ten thousand petty trifles, that 
dissipation (innocent as it may seem) is equally subversive of all 
real virtue and all real happiness. It carries its own punishment; 
though we are loaded with blessings, it often makes our very ex- 
istence a burden; and, by an unaccountable anxiety, gives a fore- 
taste of what it is to be " punished with everlasting destruction 
from the presence of the Lord ! " John Wesley. 

Hilton Park, March 26, 1783. 



TASTE. 

{Published in the year 1'780.) 

1. A FEW weeks ago I read with care and attention a celebrated 
Essay on Taste. I cannot say but I entered upon it with great 
expectation, as I knew the author to be a man of understanding, 
-and one whose natural abilities were improved by a considerable 
29 



450 



LIVING THOUGHTS OF JOHN WESLEY. 



share of learning. I knew, likewise, that the performance itself 
had been highly and generally applauded ; yea, that the doctor 
had been honored with the medal which is yearly given by the- 
society to him that produces the best performance on the sub- 
ject proposed. 

2. Yet, to speak the plain truth, I cannot affirm that it alto- 
gether answered my expectation. It did not appear to be wrote 
upon a good plan, neither to be well digested. And there are 
assertions almost in every chaj^ter which are exceeding disput- 
able. Many of these I could not clearly affirm; some of them I 
utterly deny. Neither could I find in the whole tract any clear, 
just definition of the subject. So that, after all he has said, one 
would still be puzzled to answer the question, "What is Taste ?" 

3. But is there any better book upon the subject extant ? I do 
not conceive there is. At least I have not seen it, although there 
are some ingenious thoughts of Mr. Addison upon it in The Spec- 
tator. And nearly related to this is his fine Essay on the Pleas- 
ures of Imagination. But taste is a more extensive word. It 
does not relate to the imagination only. 

4. It may be the more difficult to understand the precise meaning 
of the word, because there are so few words that are synonymous 
to it. I do not recollect any, either in Greek or Latin; no, nor 
yet in the English language. Indeed, we have some which are 
generally supposed to be nearly equivalent with it. So a man of 
taste is almost the same with a man of genius, a man of sense, or 
a man of judgment ; but none of these mean exactly the same 
thing. 

5. "Most languages," says Mr. Addison, "make use of this 
metaphor to express that faculty of mind which distinguishes 
the most concealed faults and nicest perfections in writings." But 
this definition is far too narrow, for taste refers to other things 
as well as writings. And when he adds, " It is that faculty of 
the soul which discovers the beauties of an author with pleasure, 
and his imperfections with dislike," this is too narrow still; for 
taste is concerned with many things besides authors. 

6. AVhat, then, is taste in the general meaning of the word ? It 
is certainly a faculty of the mind analogous to the sense of taste. 
By the external sense we relish various foods and distinguish one 
from the other. By the internal, we relish and distinguish from 
each other various foods offered to the mind. Taste is therefore 
that internal sense which relishes and distinguishes its proper 
object. By relishes, I mean perceives with pleasure ; for in the^ 



TASTE. 



461 



common acceptation of the word we are not said to have a taste 
for displeasing, but only for pleasing objects. And as various as 
those objects are, so various are the species of taste. 

Y. Some of these are objects of the understanding. Such are 
all speculative truths, particularly those of a metaphysical or 
mathematical nature. So we say a man has a taste for metaphys- 
ics, which is more than to say he has judgment therein. It im- 
plies over and above that he has a relish for them ; that he finds 
a sweetness in the study of them. And when we say a man has 
a taste for the mathematics, we mean by that expression, not only 
that he is capable of understanding them, but that he takes pleasure 
therein. 

8. Another species of taste is that which relates to the objects 
that gratify the imagination. Thus we are accustomed to say a 
man has a taste for grandeur, for novelty, or for beauty ; mean- 
ing thereby that he takes pleasure in grand, in new, or in beauti- 
ful objects, whether they are such by nature or by art. And here- 
in there is an unbounded variety: I mean in the different tastes 
of men; some having a taste for grandeur, some for beauty. Some, 
again, have a taste for one kind of beauty, and others for another. 
Some have a taste for the beauties of nature, others for those of 
art. The former for flowers, meadows, fields, or woods; the lat- 
ter for painting or poetry. But some have a taste both for the 
one and the other. 

9. But is there not likewise a kind of internal sense whereby 
we relish the happiness of our fellow creatures even without any 
reflection on our own interest, without any reference to ourselves ? 
whereby we bear a part in the prosperity of others and rejoice 
with them that rejoice ? Surely there is something still in the 
human mind in many, if not in all (whether by nature or from a 
higher principle), which interests us in the welfare not only of 
our relatives, our friends, and our neighbors, but of those who 
are at the greatest distance from us, whether in time or place. 
And the most generous minds have most of this taste for human 
happiness. 

10. May we not likewise observe that there is a beauty in virtue, 
in gratitude, and disinterested benevolence ? And have not many 
at least a taste for this ? Do they not discern and relish it 
wherever they find it? Yea, does it not give them one of the 
most delicate pleasures whereof the human mind is capable ? Is 
not this taste of infinitely more value than a taste for any or all 
the pleasures of imagination ? And is not this pleasure infinitely 



4S2 



LIVING THOUGHTS OF JOHN WESLEY. 



more delicate than any that ever resulted, yea, or can result, from 
the utmost refinements of music, poetry, or painting ? 

11. As to taste in general, internal as well as external taste 
seems to belong to all mankind, although infinitely diversified 
both as to the objects and the degrees of it. When, therefore, 
v^^e say, " A man has no taste," the words are not to be taken 
strictly, as if he had absolutely no taste at all in any of the fore- 
going senses; seeing every man living has, more or less, an inter- 
nal as well as external taste. But they are to be understood in a 
limited sense. He has no taste, suppose, for metaphysics; he has 
no discernment, and he has no pleasure in things of this ab- 
stracted nature. Another man has no taste for mathematics ; 
he has neither pleasure nor judgment therein. Meantime, the 
mathematician has no taste either for poetry or music ; he does 
not discern and he does not relish the beauties either of one or 
the other. But every one of these has some internal taste, how 
dull soever it be. 

12. A dull taste is properly one that is faint and languid, that 
has no lively perception of its object. But sometimes by a man 
of a dull taste we mean one that relishes dull things ; suppose 
dull, low compositions in music or poetry, or coarse and worthless 
pictures. But this is more properly termed a bad taste. So one 
is hugely pleased with the daubing of a sign-post, another with 
doggerel verses, and a third with the heavenly music of a pair of 
bag-pipes. Almost every town and every village supplies us with 
instances of the same kind. We sometimes call this a false taste, 
as it supposes things to be excellent which are not. In many it 
is natural; they have had this wrong turn ever since they were 
born. But in others it is gradually acquired either by reading or 
conversation. Then we termed it a vitiated taste. Of this, too, 
there are abundant instances. 

13. On the other hand, he has a good, a just, or a true taste, 
who discerns and relishes whatever, either in the works of nature 
or of art, is truly excellent in its kind. This is sometimes termed 
a correct taste, especially when it is delighted more or less ac- 
cording to the greater or smaller degree of excellence that is in 
the object. This differs very little, if at all, from a fine taste, es- 
pecially as Mr. Addison defines it, " that faculty of the mind which 
discerns with pleasure all the beauties of writing." Should it not 
be, rather, " which discerns all that is grand or beautiful in the 
works both of art and nature ? " 

14. Such a taste as this is much to be desired, and that on many 



THE POWER OF MUSIC. 



4S3 



accounts. It greatly increases those pleasures of life which are 
not only innocent, but useful. It qualifies us to be of far greater 
service to our fellow creatures. It is more especially desirable 
for those whose profession calls them to converse with many, see- 
ing it enables them to be more agreeable, and consequently more 
profitable, in conversation. 

15. ' But how shall a man know whether he is possessed of this faculty or not ? 
" Let him," says Mr. Addison, " read over the celebrated works of antiquity " (to 
know whether he has a taste for fine writing), " which have stood the test of so 
many ages and countries ; or those works among the moderns which have the sanc- 
tion of the politer part of our coritemporaries. If, upon the perusal of such writ- 
ings, he does not find himself delighted in an extraordinary manner, or if, upon 
reading the admired passages in such authors, he finds a coldness and indilference 
in his thoughts, he ought to conclude, not (as is most common among tasteless read- 
ers) that the author wants those perfections which have been admired in them, but 
that he himself wants the faculty of discerning them." 

16. But how can a man acquire this taste ? It " must in some degree be born 
with us ; as it often happens that those who have other qualities in perfection are 
wholly void of this. But though it may in some measure be born with us, there are 
several means of improving it, without which it will be very imperfect, and of little 
use to the person that possesses it. The most natural means is to be conversant 
with the writings of the best authors. One that has any taste either discovers new 
beauties or receives stronger impressions from the masterly strokes of a great author 
every times he peruses him." 

17. " Conversation with men of genius is another means of im- 
proving our natural taste. It is impossible for a man of the 
greatest parts to consider any thing in its whole extent. Every 
man, besides general observations upon an author, forms some 
that are peculiar to his own way of thinking. So that conversa- 
tion will naturally furnish us with hints which we did not attend 
to, and make us enjoy other men's parts and reflections as well as 
our own." Besides, if we converse freely with men of taste, and 
incite them to " open the window in their breast," we may learn 
to correct whatever is yet amiss in our taste, as well as to supply 
whatever we or they perceive to be still wanting; all which may 
be directed to that glorious end, the " pleasing all men for their 
good unto edification." 



THE POWER OF MUSIC. 

1. By the power of music I mean its power to afiect the hear- 
ers, to raise various passions in the human mind. Of this we have 
very surprising accounts in ancient history. We are told the an- 
cient Greek musicians in particular were able to excite whatever 



464 



LIVING THOUGHTS OF JOHN WESLEY. 



passions they pleased ; to inspire love or hate, joy or sorrow, hope 
or fear, courage, fury, or despair; yea, to raise these one after 
another, and to vary the passion just according to the variation of 
the music. 

2. But how is this to be accounted for ? No such effects at- 
tend the modern music; although it is confessed on all hands that 
our instruments excel theirs beyond all degrees of comparison. 
What was their lyre, their instruments of seven or ten strings, 
compared to our violin ? What were any of their pipes to our 
hautboy or German flute ? What, all of them put together, all 
that were in use two or three thousand years ago, to our organ ? 
How is it, then, that with this inconceivable advantage the modern 
music has less power than the ancient ? 

3. Some have given a very short answer to this, cutting the 
knot which they could not untie. They have doubted, or affected 
to doubt, the fact; perhaps have even denied it. But no sensible 
man will do this, unless he be utterly blinded by prejudice. For 
it would be denying the faith of all history, seeing no fact is bet- 
ter authenticated. Kone is delivered down to us by more un- 
questionable testimony, such as fully satisfies in all other cases. 
We have, therefore, no more reason to doubt of the power of 
Timotheus's music than that of Alexander's arms; and we may 
deny his taking Persepolis, as well as his burning it through that 
sudden rage which was excited in him by that musician. And 
the various effects which were successively wrought in his mind 
(so beautifully described by Dryden, in his " Ode on St. Cecilia's 
Day ") are astonishing instances of the power of a single harp to 
transport, as it were, the mind out of itself. 

4. Nay, we read of an instance, even in modern history, of the 
power of music not inferior to this. A musician being brought 
to the King of Denmark and asked whether he could excite any 
passion, answered in the affirmative, and was commanded to make 
the trial upon the king himself. Presently the monarch was all 
in tears; and, upon the musician's changing his mood, he was 
quickly roused into such fury that, snatching a sword from one 
of his assistant's hands (for they had purposely removed his own), 
he immediately killed him, and would have killed all in the room 
had he not been forcibly withheld. 

5. This alone removes all the incredibility of what is related 
concerning the ancient music. But why is it that modern music 
in general has no such effect on the hearers ? The grand reason 
seems to be no other than this : the whole nature and design of 



TEE POWER OF MUSIC. 



455 



music is altered. The ancient composers studied melody alone, 
the due arrangement of single notes ; and it was by melody alone 
that they wrought such wonderful effects. And as this music 
was directly calculated to move the passions, so they designed it 
for this very end. But the modern composers study harmony, 
which, in the present sense of the word, is quite another thing; 
namely, a contrast of various notes, opposite to, and yet blended 
with each other, wherein they. 

Now high, now low, pursue the resonant fugue. 

Dr. Gregory says, " this harmony has been known in the world 
little more than two hundred years." Be that as it may, ever 
since it was introduced, ever since counterpoint has been invented, 
as it has altered the grand design of music, so it has well nigh 
destroyed its effects. 

6. Some indeed have imagined and attempted to prove that 
the ancients were acquainted with this. It seems there needs but 
one single argument to demonstrate the contrary. We have many 
capital pieces of ancient music that are now in the hands of the 
curious. Dr. Pepusch, who was well versed in the music of an- 
tiquity (perhaps the best of any man in Europe), showed me 
several large Greek folios which contained many of their musical 
compositions. Now, is there, or is there not, any counterpoint in 
these ? The learned know there is no such thing. There is not 
the least trace of it to be found; it is all melody and no harmony. 

7. And as the nature of music is thus changed, so is likewise the 
design of it. Our composers do not aim at moving the passions, 
but at quite another thing — at varying and contrasting the notes 
a thousand different ways. What has counterpoint to do with 
the passions ? It is applied to a quite different faculty of the 
mind; not to our joy or hope or fear, but merely to the ear, to 
the imagination, or internal sense. And the pleasure it gives is 
not upon this principle, not by raising any passion whatever. It 
no more affects the passions than the judgment; both the one 
a,nd the other lie quite out of its province. 

8. Need we any other and can we have any stronger proof of 
this than those modern overtures, voluntaries, or concertos, which 
consist altogether of artificial sounds, without any words at all ? 
What have any of the passions to do with these ? What has 
judgment, reason, common sense ? Just nothing at all. All these 
are utterly excluded by delicate, unmeaning sound! 

9. In this respect the modern music has no connection with com- 



4B6 



LIVING THOUGHTS OF JOHN WESLEY. 



mon sense any more than with the passions. In another it is 
glaringly, undeniably contrary to common sense; namely, in al- 
lowing, yea, appointing, different words to be sung by different 
persons at the same time. What can be more shocking to a man 
of understanding than this ? Pray, which of those sentences am 
I to attend to? I can attend to only one sentence at once; and 
I hear three or four at one and the same instant ! And, to com- 
plete the matter, this astonishing jargon has found a place even, 
in the worship of God ! It runs through (O, pity ! O, shame !) the 
greatest part even of our church music ! It is found even in the 
finest of our anthems and in the most solemn parts of our public 
worship ! Let any impartial, any unprejudiced person say whether 
there can be a more direct mockery of God. 

10. But to return: Is it strange that modern music does not an- 
swer the end it is designed for, and which it is in no wise calcu- 
lated for? It is not possible it should. Had Timotheus pursued 
the resonant fugue " his music would have been quite harmless* 
It would have affected Alexander no more than Bucephalus; the 
finest city then in the world had not been destroyed; but 

Persepolis stares, Cyrique arx alta maneres. 
[Persepolis, thou mightst have stood, and the lofty tower of Cyrus.*] 

11. It is true the modern music has been sometimes observed 
to have as jDOwerful effect as the ancient, so that frequently single 
persons and sometimes numerous assemblies have been seen in a 
flood of tears. But when was this ? Generally, if not always, 
when a fine solo was sung; when " the sound has been an echo to 
the sense; " when the music has been extremely simple and inar- 
tificial, the composer having attended to melody, not harmony. 
Then, and then only, the natural power of music to move the pas- 
sions has appeared. This music was calculated for that end, and 
effectually answered it. 

12. Upon this ground it is that so many persons are so much 
affected by Scotch or Irish airs. They are composed not accord- 
ing to art, but nature; they are simple in the highest degree. 
There is no harmony, according to the present sense of the word, 
therein, but there is much melod}^ And this is not only heard, 
"but felt by all those who retain their native taste; whose taste is 
not biassed (I might say corrupted) by attending to counterpoint 

[* The line in Virgil, altered by Mr. Wesley as above, is, 

" Trojaque nunc stares, Priamique arx alta maneres.^'' 

" Old Priam still his empire would enjoy, 

And still thy towers had stood, majestic Troy."— Pitt.] 



THE MANNER OF EDUCATING CHILDREN 



457' 



and complicated music. It is this, it is counterpoint, it is har- 
mony (so called) which destroys the power of music. And if 
ever this should be banished from our composition, if ever we 
should return to the simplicity and melody of the ancients, then 
the effects of our music will be as surprising as any that were 
wrought by theirs; yea, perhaps they will be as much greater as 
modern instruments are more excellent than those of the ancients. 

John Wesley. 

Inverness, June 9, 1'7'79. 



THE MANNER OF EDUCATING CHILDREN. 

{Priiited in the year 1783.) 

1. A GEisTTLEMAisr with whom I was conversing a while ago was 
speaking largely on the manner of educating children. He ob- 
jected strongly to the bringing them up too strictly, to the giv- 
ing them more religion than they liked, to the telling them of it 
too often, or pressing it upon them whether they will or no. He 
said he never pressed it upon his own children, but only spoke of 
it occasionally in their hearing; and if they appeared affected, 
then answered their questions, or perhaps spoke to them directly. 
He thought that the common methods that are used in those that 
are called religious schools, of talking about divine things contin- 
ually, and daily pressing it upon children, did abundantly more 
harm than good, especially if any severity were used; and con- 
cluded with saying that those children who had been trained up 
in this manner as soon as the restraint was taken off were com- 
monly worse than others. 

2. As all this was perfectly new to me, I made little answer 
for the i^resent; but it put me upon much thought. I knew it 
was quite agreeable to the sentiments of Rousseau in his EmiliuSy 
the most empty, silly, injudicious thing that ever a self-conceited 
infidel wrote. But I knew it was quite contrary to the judgment 
of the wisest and best men I have known. I thought, If these 
things are so, how much mischief have we done unawares ! How 
much hurt has Miss Bosanquet (now Mrs. Fletcher) been doing 
in the world for many years ? How much more has Miss Owen 
done, spoiling twenty children at a time ? How much mischief 
is Miss Bishop likely to do ? Perhaps more than even Miss 
Owen. Above all, how much mischief has been done and is now 
doing at Kingswood, where (if this hypothesis be true) we are 
continually ruining fifty children at a time ? 



458 



LIVING THOUGHTS OF JOHN WESLEY. 



3. " But be this as it may, I urge the matter of fact against 
rsuch an education. The children educated thus are, when grown 
up, actually worse than other men or women." I doubt the fact; 
nay, that is not enough, I totally deny it. As frequently as this 
has been affirmed it is notoriously false. Some few, and very few, 
of those women that were brought up by Miss Bosanquet or Miss 
Owen either never were converted to God (perhaps never con- 
vinced of sin) or have " made shipwreck of the faith," and, at 
the same time, of its attendant, a good conscience. And un- 
doubtedly these would be worse than others, than those who had 
not so grieved the Holy Spirit of God. The same may be said of 
some of those men that were educated at Kingswood School. If 
they quenched the Spirit they would be worse than those that 
never were partakers of it. But this proves nothing, unless it 
were a general case, which is not by any means true. Many, both 
of the women who were educated by Miss Bosanquet or Miss 
Owen and of the men who were educated at Kingswood, are holy 
in heart and in life, and trust they shall praise God to all eternity 
that ever they saw those schools. 

4. Yet I allow that what is commonly called a religious educa- 
tion frequently does more hurt than good; and that many of the 
persons who were so educated are sinners above other men; yea, 
and have contracted an enmity to religion which usually continues 
all their lives. And this will naturally be the case if either the 
religion wherein they are instructed or the manner of instructing 
them be wrong. But in most of those that are termed religious 
schools there is a grand error either in the former or in the latter 
instance. 

5. With regard to the former, how few are there of those that 
undertake the education of children who understand the nature 
of religion, who know what true religion is! some of them sup- 
posing it to be barely the doing no harm, the abstaining from 
outward sin; some, the using the means of grace, saying our 
prayers, reading good books, and the like; and others, the having 
a train of right opinions, which is vulgarly called faith. But all 
these, however common in the world, are gross and capital errors. 
Unless religion be described as consisting in holy tempers, in the 
love of God and our neighbor, in humility, gentleness, patience, 
long-suffering, contentedness in every condition, to sum up all, 
in the image of God, in the mind that was in Christ, it is no 
wonder if these that are instructed therein are not better, but 
worse than other men. For they think they have religion when, 



THE MANNER OF EDUCATING CHILDREN. 



469 



indeed, they have none at all; and so add pride to all their other 
vices. 

6. But suppose those that educate them judge right with regard 
to the nature of religion, they may still be mistaken with regard 
to the manner of instilling it into children. They may not have 
the spirit of government, to which some even good men are utter 
strangers. They may habitually lean to this or that extreme, of 
remissness or of severity. And if they eitlier give children too 
much of their own will, or needlessly and churlishly restrain them; 
if they either use no punishment at all, or more than is necessary, 
the leaning either to one extreme or the other may frustrate all 
their endeavors. In the latter case it will not be strange if religion 
stink in the nostrils of those that were so educated. They will 
naturally look upon it as an austere, melancholy thing; and if 
they think it necessary to salvation they will esteem it a necessary 
evil, and so put it off as long as possible. 

7. But does it follow that we ought not to instill true religion 
into the minds of children as early as possible ? Or, rather, that 
we should do it with all diligence from the very time that reason 
dawns, laying line upon line, precept upon precept, as soon and 
as fast as they are able to bear it? By all means. Scripture, 
reason, and experience jointly testify that, inasmuch as the cor- 
ruption of nature is earlier than our instructions can be, we should 
take all pains and care to counteract this corruption as early as 
possible. The bias of nature is set the wrong way; education is 
designed to set it right. This, by the grace of God, is to turn the 
bias from self-will, pride, anger, revenge, and the love of the 
world, to resignation, lowliness, meekness, and the love of God. 
And from the moment we perceive any of those evil roots spring- 
ing up it is our business immediately to check their growth, if 
we cannot yet root them out. As far as this can be done by 
mildness, softness, and gentleness, certainly it should be done. 
But sometimes these methods will not avail, and then we must 
correct with kind severity. For where tenderness will not re- 
move the fault, " he that spareth the rod spoileth the child." To 
deny this is to give the lie to the God of truth, and to suppose 
we can govern better than he. For " whom the Lord loveth he 
chasteneth, and scourgeth every son whom he receiveth." 

8. In the name of God, then, and by the authority of his word, 
let all that have children, from the time they begin to speak or 
run alone, begin to train them up in the way wherein they should 
go; to counterwork the corruption of their nature with all pos- 



460 



LIVING THOUGHTS OF JOHN WESLEY. 



sible assiduity; to do every thing in their power to cure their 
self-will, pride, and every other wrong temper. Then let them 
be delivered to instructors (if such can be found) that will tread 
in the same steps; that will watch over them as immortal spirits 
who are shortly to appear before God, and who have nothing to 
do in thi^ world but to prepare to meet him in the clouds, seeing 
they will be eternally happy if they are ready ; if not, eternally 
miserable. John Wesley. 



GENIUS. 

1. I HAVE for many years desired to see something, long or 
short, accurately written on the term genius. It is a word almost 
in every one's mouth, and one that is used by abundance of 
writers; yet, I doubt, it is not well understood by one in a hun- 
dred of them that use it. I rejoiced, therefore, to hear that so 
eminent a writer as Dr. Gerard had published an essay on the 
subject. But when I read it I was disappointed of my hope; it 
did not in any degree answer my expectations. The ingenious 
and very 'learned author did not seem to understand the term 
at all ; nor could I find one proper definition of it throughout 
the whole treatise. 

2. I hoped, however, to find full satisfaction on the head in Mr. 
Daff's Essay on Original Genius^ although I was surprised to 
observe it had been published above twenty years before the 
other. But I was disappointed again. Indeed, it undoubtedly 
contains many judicious remarks. But even here what should 
have been done in the very beginning is not done at all. I want 
to know, first of all. What do you mean by genius ? Give me a 
definition of it. Pray tell me this before you say any thing more 
about it. This is common-sense. Without this you may ramble 
as long as you please, and leave me just as wise as I was. 

3. The word genius was used by the ancient Romans for a su- 
perior being, good or bad, who they supposed attended every one 
from his birth to his death. But in this sense of the word it has 
nothing to do with the present question, wherein it means either 
a quality of the human mind or a man endued with that quality. 
Thus we say indifierently. He is a genius, or has a genius. I 
would here take it in the latter sense, for the quality which de- 
nominates a man a genius. 

4. It is evident that genius, taken in this sense, is not inven- 



GEN-JUS. 



461 



tion, although that may possibly bear some relation to it. It is 
not imagination, although this may be allowed to be one ingre- 
dient of it. Much less is it an association of ideas ; all these are 
essentially different from it. So is sensation, on the one hand, 
and so are memory and judgment on the other ; unless by judg- 
ment we mean (as many do) strength of understanding. It seems 
to be an extraordinary capacity of mind — sometimes termed ex- 
traordinary talents. This may be more or less extensive ; there 
may be a kind of general genius, or an extraordinary capacity for 
many things; or a particular genius, an extraordinary capacity for 
one particular thing; it may be for one particular science, or one 
particular art. Thus Homer and Milton had a genius, an extraor- 
dinary capacity for poetry. Thus Euclid and Archimedes had a 
genius, an extraordinary capacity for geometry. So Cicero had a 
genius for oratory, and Sir Isaac Newton for natural philosophy. 
Thus Raphael and Michael Angelo had a genius, an extraordinary 
» capacity for painting. And so Purcell and Handel (to mention 
no more) had a genius, an extraordinary capacity for music. 
Whereas Aristotle, Lord Bacon, and a very few besides seem to 
have had a universal genius, an extraordinary capacity to excel 
in whatever they took in hand. 

5. It may be allowed that the word is frequently taken in a 
lower sense. But it has then a word prefixed to it to restrain its 
signification. So we say, A man has a middling genius, or a little 
genius. But it is generally taken for an extraordinary capacity, 
of whatever kind. 

6. Genius in philosophy, poetry, and oratory seems to imply a 
strong and clear understanding, connected with an unusually ex- 
tensive and lively imagination. In which respect it may truly 
be said, not only of a poet, but also of an orator and philosopher, 
NascituT^ non fit (" He has this endowment by nature, not by 
art"). Yet it may be granted that art may exceedingly improve 
what originally sprung from nature. It may receive assistance, 
likewise, from the memory (nearly related to the imagination) ; 
and also from the passions, which on various occasions enliven 
and strengthen the imagination. 

7. It may be observed I purpose to abstain from using the 
word reason or judgment, because the word understanding is less 
equivocal, and I would always use one and the same word to ex- 
press one and the same idea. 

8. Both the writers above mentioned suppose taste also to be 
essential to genius. And, indeed, it does seem to be, if not an 



462 



LIVIXG THOUGHTS OF JOHX WESLEY. 



essential part, yet an essential property of it. Taste is here a fig- 
urative word, borrowed from the sense of tasting, whereby we 
are enabled first to judge of and then to relish our food; so the 
intellectual taste has a twofold office: it judges and it relishes. 
In the former respect it belongs to the understanding; in the 
latter, to the imagination. 

9. To sum up all: Perhaps genius may be defined an extraor- 
dinary capacity for philosophy, oratory, poetry, or any other art or 
science, the constituent parts whereof are a strong understanding 
and a lively imagination, and the essential property a just taste. 

John Wesley. 

Lambeth, November 8, 1*787. 



MEMORY. 

There is a near relation between memory, reminiscence, and 
recollection. But what is the diflference between them ? Wherein 
do they differ from each other ? Is not memory a natural faculty 
of the mind which is exerted various ways? And does it not 
exert itself sometimes in simply remembering something in rem- 
iniscence or recollection? In simply remembering things the 
mind of man appears to be rather passive than active. Whether 
we will or no we remember many things which we have heard or 
seen, said or done; especially if they were attended with any re- 
markable pleasure or pain. But in reminiscence, or recalling what 
is past, the mind appears to be active. Most times at least we- 
may or may not recall them as we please. Recollection seems to 
imply something more than simj^le reminiscence; even the studi- 
ous collecting and gathering up together all the parts of a con- 
versation or transaction which had occurred before, but had in 
some measure escaped from the memory. 

But there is one sort of memory which it seems more difficult 
to understand than any other. You pronounce or hear a dis- 
course or copy of verses which fixes upon your memory. After- 
ward you can repeat in your mind the words you spoke or heard, 
Avithout ever opening your lips or uttering any articulate sound. 
There is a kind of inward voice (so we may term it for want of a 
better expression) which, like an echo, not only repeats the same 
words without the least variation, but with exactly the same 
accent and the same tone of voice. The same echo repeats any 
tune you have learned without the least alteration. Now, how is. 



REMARKABLE PROVIDENCE. 



463 



this done ? By what faculty of the mind or the body, or both 
conjointly ? I am as sure of the fact as I am that I am alive. 
But who is able to account for it ? O, how shall we comprehend 
the ever blessed God when we cannot comprehend ourselves! 

John Wesley. 

Yarmouth, October 21, 1Y89. 



REMARKABLE PROVIDENCE. 

{Printed in the year 1778.) 

The following letter, written by my mother, gives an account 
of a very remarkable providence; but it is imperfect with regard 
to me. That part none but I myself can supply. Her account,, 
wrote to a neighboring clergyman, begins: 

"Epworth, August 24, 1709. 

" On Wednesday night, February 9, between the hours of eleven and twelve* 
some sparks fell from the roof of our house upon one of the children's (Hetty's) 
feet. She immediately ran to our chamber and called us. Mr. Wesley, hearing a 
cry of fire in the street, started up (as I was very ill he lay in a separate room from 
me), and, opening his door, found the fire was in his own house. He immediately 
came to my room and bid me and my two eldest daughters rise quickly and shift 
for ourselves. Then he ran and burst open the nursery door and called to the maid 
to bring out the children. The two little ones lay in the bed with her; the three 
others in another bed. She snatched up the youngest and bid the rest follow, which 
the three elder did. When we were got into the hall and were surrounded with 
flames, Mr. Wesley found he had left the keys of the doors above stairs. He ran up 
and recovered them a minute before the stair-case took fire. When we opened the 
street door the strong north-east wind drove the flames in with such violence that 
none could stand against them. But some of our children got out through the win- 
dows, the rest through a little door* into the garden. I was not in a condition to 
climb up to the windows, neither could I get to the garden door. I endeavored three 
times to force my passage through the street door, but was as often beat back by the 
fury of the flames. In this distress I besought our blessed Saviour for help, and 
then waded through the fire, naked as I was, Avhich did me no further harm than a 
little scorching my hands and my face. 

" When Mr. Wesley had seen the other children safe he heard the child in the 
nursery cry. He attempted to go up stairs, but they were all on fire and would not 
bear his weight. Finding it impossible to give any help, he kneeled down in the 
hall and recommended the soul of the child to God." 

I believe it was just at that time I waked; for I did not cry as 
they imagined, unless it was afterward. I remember all the cir- 
cumstances as distinctly as though it were but yesterday. Seeing 
the room was very light, I called to the maid to take me up. But 
none answering, I put my head out of the curtains and saw streaks 



464 



LIVING THOUGHTS OF JOHN WESLEY. 



of fire on the top of the room. I got up and ran to the door, but 
could get no farther, all the floor beyond it being in a blaze. I 
then climbed up on a chest which stood near the window; one in 
the yard saw me and proposed running to fetch a ladder. Another 
answered, " There will not be time ; but I have thought of another 
expedient: here, I will fix myself against the wall; lift a light 
man and set him on my shoulders." They did so, and he took me 
out of the window. Just then the whole roof fell in; but it fell 
inward, or we had all been crushed at once. When they brought 
me into the house where my father was he cried out, " Come, 
neighbors, let us kneel down! Let us give thanks to God! He 
has given me all my eight children. Let the house go; I am rich 
enough! " 

The next day, as he was walking in the garden and surveying 
the ruins of the house, he picked up part of a leaf of his polyglot 
Bible on which just those words were legible: Vade/ vende omnia 
qum hahes, et attoUe crucem, et sequere me ("Go; sell all that 
thou hast, and take up thy cross, and follow me "). 



A LETTER TO A ROMAN CATHOLIC. 

1. You have heard ten thousand stories of us who are com- 
monly called Protestants, of which, if you believe only one in a 
thousand, you must think very hardly of us. But this is quite 
contrary to our Lord's rule, " Judge not, that ye be not judged," 
and has many ill-consequences, particularly this — it inclines us to 
think hardly of you. Hence, we are on both sides less willing to 
help one another, and more ready to hurt each other. Hence, 
brotherly love is utterly destroyed, and each side, looking on the 
other as monsters, gives way to anger, hatred, malice, to every 
unkind affection; which have frequently broke out in such inhuman 
barbarities as are scarce named among the heathens. 

2. Now, can nothing be done, even allowing us on both sides 
to retain our own opinions, for the softening our hearts toward 
each other, the giving a check to this flood of unkindness, and 
restoring at least some small degree of love among our neighbors 
and countrymen ? Do not you wish for this ? Are you not fully 
convinced that malice, hatred, revenge, bitterness, whether in us 
or in you, in our hearts or yours, are an abomination to the Lord? 
Be our opinions right or be they wrong, these tempers are unde- 
niably wrong. They are the broad road that leads to destruction, 
to the nethermost hell. 



J LETTER TO A ROMAN CATHOLIC. 



463 



3. I do not suppose all the bitterness is on your side. I know 
there is too much on our side also ; so much that I fear many 
Protestants (so called) will be angry at me, too, for writing to you 
in this manner, and will say, "It is showing you too much favor; 
you deserve no such treatment at our hands." 

4. But I think you do. I think you deserve the tenderest re- 
gard I can show, were it only because the same God hath raised 
you and me from the dust of the earth, and has made us both 
capable of loving and enjoying him to eternity; were it only be- 
cause the Son of God has bought you and me with his own blood. 
How much more if you are a person fearing God (as without ques- 
tion many of you are), and studying to have a conscience void of 
offense toward God and toward man ? 

5. I shall, therefore, endeavor, as mildly and inoffensively as I 
can, to remove in some measure the ground of your unkindness 
by plainly declaring what our belief and what our practice is, that 
you may see we are not altogether such monsters as, perhaps, 
you imagined us to be. 

A true Protestant mny express his belief in these or the like 
words : 

6. As I am assured that there is an infinite and independent 
Being, and that it is impossible there should be more than one, 
so I believe that this One God is the Father of all things, espe- 
cially of angels and men ; that he is in a peculiar manner the 
Father of those whom he regenerates by his Spirit, whom he 
adopts in his Son, as co-heirs with him, and crowns with an eternal 
inheritance; but in a still higher sense, the Father of his only Son, 
whom he hath begotten from eternity. 

I believe this Father of all not only to be able to do whatso- 
ever pleaseth him, but also to have an eternal right of making 
what and when and how he pleaseth, and of possessing and dispos- 
ing of all that he has made ; and that he of his own goodness 
created heaven and earth, and all that is therein. 

1. I believe that Jesns of Nazareth was the Saviour of the 
world, the Messiah so long foretold; that, being anointed with the 
Holy Ghost, he was a Prophet, revealing to us the whole will of 
God ; that he was a Priest, who gave himself a sacrifice for sin, 
and still makes intercession for transgressors; that he is a King, 
who has all power in heaven and in earth, and will reign till he 
has subdued all things to himself. 

I believe he is the proper, natural Son of God, God of God, veiy 
God of very God ; and that he is the Lord of all, having absolute, 
30 



466 



LTYTNG THOUGHTS OF JOHN- WESLEY, 



supreme, universal dominion over all things ; but more peculiarly 
our Lord, who believe in him both by conquest, purchase, and vol- 
untary obligation. 

I believe that he was made man, joining the human nature with 
the divine in one person; being conceived by the singular opera- 
tion of the Holy Ghost, and born of the blessed Virgin Mary, 
who, as Avell after as before she brought him forth, continued a 
pure and unspotted virgin. 

I believe he suffered inexpressible pains both of body and soul, 
and at last death, even the death of the cross, at the time that 
Pontius Pilate governed Judea under the Roman emperor ; that 
his body was then laid in the graA^e, and his soul went to the place 
of separate spirits; that the third day he rose again from the dead; 
that he ascended into heaven ; where he remains in the midst of the 
throne of God, in the highest power and glory, as Mediator till 
the end of the world, as God to all eternity; that, in the end, he 
will come down from heaven to judge every man according to his 
works, both those who shall be then alive and all who have died 
before that day. 

8. I believe the infinite and eternal Spirit of God, equal with 
the Father and the Son, to be not only perfectly holy in himself, 
but the immediate cause of all holiness in us; enlightening our 
understandings, rectifying our wills and affections, renewing our 
natures, uniting our persons to Christ, assuring us of the adoption 
of sons, leading us in our actions — purifying and sanctifying our 
souls and bodies to a full and eternal enjoyment of God. 

9. I believe that Christ by his apostles gathered unto himself a 
Church, to which he has continually added such as shall be saved; 
that this catholic — that is, universal — Church, extending to all na- 
tions and all ages, is holy in all its members who have fellowship 
with God the Father, Son, and Holy Ghost ; that they have fel- 
lowship with the holy angels, who constantly minister to these 
heirs of salvation, and with all the living members of Christ on 
earth, as well as all who are departed in his faith and fear. 

10. I believe God forgives all the sins of them that truly repent 
and unfeignedly believe his holy Gospel ; and that at the last day 
all men shall rise again, every one wiih his own body. 

I believe that as the unjust shall, after their resurrection, be 
tormented in hell forever, so the just shall enjoy inconceivable 
happiness in the presence of God to all eternity. 

11. Now, is there any thing wrong in this? Is there any one 
point which you do not believe as well as we ? 



A LETTER TO A ROMAN OATH OLIO. 



467 



But you think we ought to believe more. We will not now 
enter into the dispute. Only let me ask, If a man sincerely be- 
lieves thus much, and practices accordingly,* can any one possibly 
persuade 5'OU to think that such a man sliall j^erish everlastingly? 

12. "But does he practice accordingly?" If he does not, we 
grant all his faith will not save him. And this leads me to show 
you, in few and plain words, what the practice of a true Prot- 
estant is. 

I say, a true Protestant ; for I disclaim all common swearers^ 
Sabbath-breakers, drunkards ; all whoremongers, liars, cheats, ex- 
tortioners ; in a word, all that live in open sin. These are no 
Protestants; they are no Christians at all. Give them their own 
name; they are open heathens. They are the curse of the nation, 
the bane of society, the shame of mankind, the scum of the earth. 

13. A true Protestant believes in God, has a full confidence in 
his mercy, fears him with a filial fear, and loves him with all his 
soul. He worships God in spirit and in truth, in every thing gives 
him thanks ; calls upon him with his heart as well as his lips, at all 
times and in all places ; honors his holy name and his word, and 
serves him truly all the days of his life. 

Now, do not you yourself approve of this? Is there anyone 
point you can condemn? Do not jow. practice as well as approve 
of it ? Can you ever be happy if you do not ? Can you ever 
expect true peace in this or glory in the world to come if you 
do not believe in God through Christ? if you do not thus fear 
and love God? My dear friend, consider: I am not persuad- 
ing you to leave or change your religion, but to follow after that 
fear and love of God without which all religion is vain. I say 
not a word to you about your opinions or outward manner of wor- 
ship. But I say all worship is an abomination to the Lord, un- 
less you worship him in spirit and in truth ; with your heart as 
well as your lips ; with your spirit, and with your understanding 
also. Be your form of worship what- it will, but in every thing 
give him thanks ; else it is all but lost labor. Use whatever outward 
observances you please, but put your whole trust in him; but 
honor his holy name and his word, and serve him truly all the 
days of your life. 

14. Again: A true Protestant loves his neighbor — that is, every 
man, friend or enemy, good or bad, as himself, as he loves his own 
soul, as Christ loved us. And as Christ laid down his life for us, so 
is he ready to lay dovrn his life for his brethren. He shows this 
love by doing to all men, in all points, as he would they should 



468 LIVING THOUGHTS OF JOHN WESLEY. 

do unto him. He loves, honors, and obeys his father and mother, 
and helps them to the uttermost of his power. He honors and 
obeys the king, and all that are put in authority under him. He 
cheerfully submits to all his governors, teachers, spiritual pastors, 
and masters. He behaves lowly and reverently to all his betters. 
He hurts nobody by word or deed. He is true and just in all 
his dealings. He bears no malice or hatred in his heart. He ab- 
stains from all evil speaking, lying, and slandering ; neither is 
, guile found in his mouth. Knowing his body to be the temple 
of the Holy Ghost, he keeps it in sobriety, temperance, and chastity. 
He does not desire other men's goods, but is content with that 
he hath ; labors to get his own living, and to do the whole will 
of God in that state of life unto which it has pleased God to call 
him. 

15. Have you any thing to reprove in this ? Are you not herein 
even as he ? If not (tell the truth), are you not condemned both 
by God and your own conscience ? Can you fall short of any one 
point hereof without falling short of being a Christian ? 

Come, my brother, and let us reason together. Are you right 
if you only love your friend and hate your enemy ? Do not even 
the heathens and publicans so ? You are called to love your 
enemies, to bless them that curse you, and to pray for them that 
despitefully use you and persecute you. But are you not disobe- 
dient to the heavenly calling ? Does your tender love to all men, 
not only the good, but also the evil and unthankful, approve you 
the child of your Father which is in heaven? Otherwise, what- 
ever you believe and whatever you practice, y^ou are of your 
father the devil. Are you ready to lay down your life for your 
brethren ? And do you do unto all as you would they should do 
unto you ? If not, do not deceive your own soul. You are but 
a heathen still. Do you love, honor, and obey your father and 
mother, and help them to the utmost of your power ? Do you 
honor and obey all in authority ? all your governors, spiritual pas- 
tors, and masters? Do you behave lowly and reverently to all 
your betters ? Do you hurt nobody, by word or deed ? Are you 
true and just in all your dealings ? Do you take care to pay what-' 
ever you owe? Do you feel no malice or envy or revenge, no 
hatred or bitterness to any man ? If you do it is plain you are 
not of God ; for all these are the tempers of the devil. Do you 
speak the truth from your heart to all men, and that in tenderness 
and love? Are you "an Israelite, indeed, in whom is no guile?" 
Do you keep your body in sobriety, temperance, and chastity, as 



A LETTER TO A ROMAN CATHOLIC. 



469 



knowing it is the temple of the Holy Ghost, and that, if any man 
defile the temple of God, him will God destroy? Have you 
learned in every state wherein you are therewith to be content ? 
Do you labor to get your own living, abhorring idleness as you 
abhor hell-fire ? The devil tempts other men, but an idle man 
tempts the devil. An idle man's brain is the devil's shop, where 
he is continually working mischief. Are you not slothful in busi- 
ness? Whatever your hand finds to do, do you do it with your 
might? And do you do all as unto the Lord, as a sacrifice unto 
God, acceptable in Christ Jesus ? 

This, and this alone, is the old religion. This is true primitive 
Christianity. O, when shall it spread over all the earth ! When 
shall it be found both in us and you ? Without waiting for 
others, let each of us, by the grace of God, amend one. 

16. Are we not thus far agreed? Let us thank God for this, 
and receive it as a fresh token of his love. But if God still lov- 
eth us, we ought also to love one another. We ought, without this 
endless jangling about opinions, to provoke one another to love 
and to good works. Let the points wherein we differ stand aside; 
here are enough wherein we agree, enough to be the ground of 
every Christian temper, and of every Christian action. 

O, brethren, let us not still fall out by the way ! I hope to see 
you in heaven. And if I practice the religion above described 
you dare not say I shall go to hell. You cnnnot think so. None 
can persuade you to it. Your own conscience tells you the con- 
trary. Then if we cannot as yet think alike in all things, at least 
we may love alike. Herein we cannot possibly do amiss. For 
one point none can doubt a moment — " God is love ; and he that 
dwelleth in love, dwelleth in God, and God in him." 

17. In the name, then, and in the strength of God, let us resolve, 
first, not to hurt one another; to do nothing unkind or unfriendly 
to each other, nothing which we would not have done to ourselves. 
Rather let us endeavor after every instance of a kind, friendly, 
and Christian behavior toward each other. 

Let us resolve, secondly, God being our helper, to speak noth- 
ing harsh or unkind of each other. The sure way to avoid this 
is to say all the good we can both of and to one another. In all 
our conversation^ either with or concerning each other, to use only 
the language of love ; to speak with all softness and tenderness ; with 
the most endearing expression which is consistent with truth and 
sincerity. 

Let us, thirdly, resolve to harbor no unkind thought, no un- 



470 



LIVING THOUGHTS OF JOHN WESLEY. 



friendly temper toward each other. Let us lay the ax to the root 
of the tree ; let us examine all that rises in our heart, and suffer 
no disposition there which is contrary to tender affection. Then 
shall we easily refrain from unkind actions and words when the 
very root of bitterness is cut up. 

Let us, fourthly, endeavor to help each other on in whatever we 
are agreed leads to the kingdom. So far as we can, let us always 
rejoice to strengthen each other's hands in God. Above all, let 
us each take heed to himself (since each must give an account of 
himself to God) that he fall not short of the religion of love ; 
that he be not condemned in that he himself approveth. O, let 
you and I (whatever others do) press on to the prize of our high 
•calling ! that, being justified by faith, we may have peace with 
God through our Lord Jesus Christ; that we may rejoice in God 
through Jesus Christ, by whom we have received the atonement; 
that the love of God may be shed abroad in our hearts by the 
Holy Ghost which is given unto us. Let us count all things but 
loss for the excellency of the knowledge of Jesus Christ our 
Lord ; being ready for him to suffer the loss of all things, and 
counting them but dung, that we may win Christ. 

I am your affectionate servant, for Christ's sake. 

Dublin, July 18, 1749. 



POPERY CALMLY CONSIDERED. 

TO THE EEADER. 

In the following tract I propose, first, to lay down and examine the chief doctrines 
of the Church of Rome. Secondly, to show the natural tendency of a few of those 
doctrines ; and that with all the plainness and all the calmness I can. 

SECTION I. 

Of the Church, and the Rule of Faith. 

1. The papists judge it necessary to salvation to be subject to 
the pope as the one visible head of the Church. 

But we read in Scripture that Christ is the Head of the Church, 
'*from whom the whole body is fitly joined together" (Col. ii, 19). 
The Scripture does not mention any visible head of the Church, 
much less does it mention the pope as such; and least of all does 
it say that it is necessary to salvation to be subject to him. 

2. The papists say. The pope is Christ's vicar, St. Peter's suc- 
cessor, and has the supreme power on earth over the Avhole Church. 

We answer, Christ gave no such power to St. Peter himself. He 



POPERY CALMLY CONSIDERED. 



471 



gave no apostle pre-eminence over the rest. Yea, St. Paul was so 
far from acknowledging St. Peter's supremacy that he withstood 
him to the face (Gal. ii, 11), and asserted himself '*not to be be- 
hind the chief of the apostles." 

Neither is it certain that St. Peter was Bishop of Rome; no, nor 
that he ever was there. 

But they say, " Is not Rome the mother, and therefore the mis- 
tress of all Churches ? " 

We answer. No. "The word of the Lord went forth from 
Jerusalem." There the Church began. She, therefore, not the 
Church of Rome, is the mother of all Churches. 

The Church of Rome, therefore, has no right to require any 
person to believe what she teaches on her sole authority. 

3. St. Paul says, "All Scripture is given by inspiration of God, and is profitable 
for doctrine, for reproof, for correction, for instruction in righteousness, that the 
man of God may be perfect, thoroughly furnished unto all good works." 

The Scripture, therefore, being delivered by men divinely in- 
spired, is a rule sufficient of itself. So it neither needs nor is 
capable of any farther addition. 

Yet the papists add tradition to Scripture, and require it to be 
received with equal veneration. By traditions they mean, "such 
points of faith and practice as have been delivered down in the 
Church from hand to hand without writing." And for many of 
these they have no more Scripture to show than the Pharisees 
had for their traditions. 

4. The Church of Rome not only adds tradition to Scripture, 
but several entire books ; namely, Tobit and Judith, the Book of 
Wisdom, Ecclesiasticus, Baruch, the two books of Maccabees, and 
a new part of Esther and of Daniel ; " which whole books," says 
the Church of Rome, "whoever rejects, let him be accursed." 

We answer, We cannot but reject them. We dare not receive 
them as part of the Holy Scriptures. For none of these books 
were received as such by the Jewish Church, "to whom were 
committed the oracles of God " (Rom. iii, 2) ; neither by the ancient 
Christian Church, as appears from the sixtieth canon of the Council 
of Laodicea; wherein is a catalogue of the books of Scriptures with- 
out any mention of these. 

5. As the Church of Rome, on the one hand, adds to the Script- 
ure, so, on the other hand, she forbids the people to read them. 
Yea, they are forbid to read so much as a summary or historical 
compendium of them in their own tongue. 

Nothing can be more inexcusable than this. Even under the 



472 



LIVING THOUGHTS OF JOHN WESLEY. 



law the people had the Scriptures in a tongue vulgarly known; 
and they were not only permitted, but required, to read them; 
yea, to be constantly conversant therein (Deut. vi, 6, etc.). Agree- 
able to this, our Lord commands to search the Scriptures, and St. 
Paul directs that his epistle be read in all the churches (1 Thess. 
V, 27). Certainly this epistle was wrote in a tongue which all of 
them understood. 

But they say, " If people in general were to rend the Bible, it 
would do them more harm than good." Is it any honor to the 
Bible to speak thus ? But supposing some did abuse it, is this 
any sufficient reason for forbidding others to use it ? Surely, no. 
Even in the days of the apostles there were some "unstable and 
ignorant men," who wrested both Paul's epistles and the other 
Scriptures, " to their own destruction." But did any of the apos- 
tles, on this account, forbid other Christians to read them ? You 
know they did not. They only cautioned them not to be "led 
away by the error of the wicked." And certainly the way to 
prevent this is not to keep the Scriptures from them (for " they 
were written for our learning"), but to exhort all to the diligent 
perusal of them, lest they should " err, not knowing the Script- 
ures." 

6. " But seeing the Scripture may be misunderstood, how are we to judge of the 
sense of it ? How can we know the sense of any Scripture, but from the sense of 
the Church ? 

We answer: (1) The Church of Rome is no more the Church 
in general than the Church of England is. It is only one partic- 
ular branch of the catholic, or universal. Church of Christ, which 
is the whole body of believers in Christ scattered over the whole 
earth. (2) We therefore see no reason to refer any matter in 
dispute to the Church of Rome more than any other Church, es- 
pecially as Ave know neither the bishop nor the Church of Rome 
is anymore infallible than ourselves, (b) In all cases the Church 
is to be judged by the Scripture, not the Scripture by the Church. 
And Scripture is the best expounder of Scripture. The best v>^ay, 
therefore, to understand it is carefully to compare Scripture with 
Scripture, and thereby learn the true meaning of it, 

SECTION II. 
Of Repentance and Obedience. 

1. The Church of Rome teaches that "the deepest repentance 
or contrition avails nothing without confession to a priest ; but 
that, with this, attrition, or the fear of hell, is sufficient to recon- 
cile us to God." 



POPERY CALMLY CONSIDERED. 



473 



This is very dangerously wrong and flatly contrary to Script- 
ure ; for the Scripture says, " A broken and a contrite heart, 
O God, thou wilt not despise" (Psa. li, 17). And the same texts 
which make contrition sufficient without confession show that 
attrition, even with it, is insufficient. Now, as the former doc- 
trine of the insufficiency of contrition without confession makes 
that necessary which God has not made necessary, so the latter, 
of the sufficiency of attrition with confession, makes that unnec- 
essary which God has made necessary. 

2. The Church of Rome teaches that " good works truly merit 
eternal life." 

This is flatly contrary to what our Saviour teaches : " When ye 
shall have done all those things which are commanded you, say, 
We are unprofitable servants: we have done that which was our 
duty to do" (Luke xvii, 10). A command to do it, grace to obey 
that command, " and a far more exceeding and eternal weight of 
glory " must forever cut off all pretense of merit from all human 
obedience. 

3. That a man may truly and properly merit hell we grant ; al- 
though he never can merit heaven. But if he does merit hell, 
yet, according to the doctrine of the Church of Rome, he need 
never go there. For " the Church has power to grant him an 
indulgence, which remits both the fault and the punishment." 

Some of these indulgences extend only to so many days, some 
to so many weeks, but others extend to a man's whole life ; and 
this is called a plenary indulgence. 

These indulgences are to be obtained by going pilgrimages, by 
reciting certain prayers, or (which is abundantly the most com- 
mon way) by paying the stated price of it. 

Kow, can any thing under heaven be imagined more horrid, 
more execrable than this ? Is not this a manifest prostitution of 
religion to the basest purposes? Can any possible method be 
contrived to make sin more cheap and easy ? Even the popish 
Council of Trent acknowledged this abuse, and condemned it 
in strong terms ; but they did not in any degree remove the 
abuse which they acknowledged. Nay, two of the popes under 
whom the council sat— Pope Paul III. and Julius III. — proceeded 
in the same course with their predecessors, or rather exceeded 
them ; for they granted to such of the Fraternity of the Holy 
Altar as visited the Church of St. Hilary of Chartres, during the 
six weeks of Lent, seven hundred and seventy-five thousand 
seven hundred years of pardon. 



474 



LIVING THOUGHTS OF JOHN WESLEY. 



4. This miserable doctrine of indulgences is founded upon an- 
other bad doctrine, that of works of supererogation ; for the Church 
of Rome teaches that there is " an overplus of merit in the saints, 
and that this is a treasure committed to the Church's custody, to 
be disposed as she sees meet." 

But this doctrine is utterly irreconcilable with the following 
Scriptures : " The sufferings of the present time are not worthy 
to be compared with the glory that shall be revealed in us" 
(Rom. viii, 18), and "Every one of us shall give an account of 
himself to God" (2 Cor. iv, 17). For if there be no comparison 
betwixt the reward and the sufferings, then no one has merit to 
transfer to another ; and if every one must give an account of 
himself to God, then no one can be saved by the merit of another. 
But suppose there were a superabundance of merits in the saints, 
yet we have no need of them, seeing there is such an infinite 
value in what Christ hath done and suffered for us ; seeing he 
alone hath " by one offering perfected forever them that are 
sanctified " (Heb. x, 14). 

5. But where do the souls of those go after death who die in a 
state of grace, but yet are not sufficiently purged from sin to enter 
into heaven ? " 

The Church of Rome says : " They go to purgatory, a purging fire near hell, 
where they continue till they are purged from all their sins, and so made meet for 
heaven." 

Nay, that those who die in a state of grace go into a place of 
torment, in order to be purged in the other world, is utterly con- 
trary to Scripture. Our Lord said to the penitent thief upon the 
cross, "To-day shalt thou be with me in paradise." Now, if 
a purgation in another world were necessary for any, he that did 
not repent and believe till the last hour of his life might well be 
supposed to need it, and consequently ought to have been sent to 
purgatory, not to paradise. 

6. Very near akin to that of purgatory is the doctrine of Um- 
hus Patrum [Limbo of the Fathers]. For the Church of Rome 
teaches that "before the death and resurrection of Christ the 
souls of good men departed were detained in a certain place, 
called Limhus Patrum, which is the uppermost part of hell. 
"The lowermost," they say, "is the place of the damned ; next 
above this is purgatory, next to that Limhus Infantum^ or the 
place where the souls of infants are." 

It might suffice to say there is not one word of all this in 
Scripture. But there is much against it. We read that Elijah 



POPERY CALMLY CONSIDERED. 



47S 



was taken up into heaven (2 Kings ii, 11), and he and Moses 
"appeared in glory " (Luke ix, 31). And Abraham is represented 
as in paradise (Luke xvi, 22), the blessed abode of good men in 
the other world. Therefore, none of these were in the Limbus 
Patrum, Consequently, if the Bible is true, there is no such 
place. 

SECTION III. 
Of Divine Worship. 

1. The service of the Roman Church consists of prayers to 
God, angels, and saints ; of lessons, and of confessions of faith. 

AH their service is every-where performed in the Latin tongue, 
which is nowhere vulgarly understood. Yea, it is required ; and 
a curse is denounced against all those who say it ought to be per- 
formed in the vulgar tongue. 

This irrational and unscriptural practice destroys the great end 
of public worship. The end of this is the honor of God in the 
edification of the Church. The means to this end is to have the 
service so performed as may inform the mind and increase devo- 
tion. But this cannot be done by that service which is performed 
in an unknown tongue. 

What St. Paul judged of this is clear from his own words : " If . 
I know not the meaning of the voice " (of him that speaks in a 
public assembly), " he that speaketh shall be a barbarian to me " 
(1 Cor. xiv, 11). Again: "If thou shalt bless with the spirit" 
(by the gift of an unknown tongue), " how shall the unlearned 
say Amen ? " (Verse 16.) How can the people be profited by the 
lessons, answer at the responses, be devout in their prayers, con- 
fess their faith in the creeds when they do not understand what 
is read, prayed, and confessed ? It is manifest, then, that the 
having any part of divine worship in an unknown tongue is as 
flatly contrary to the word of God as it is to reason. 

2. From the manner of worship in the Cliurch of Rome proceed 
we to the objects of it. Now, the Romanists worship, besides 
angels, the Virgin Mary and ether saints. They teach that an- 
gels, in particular, are to be "worshiped, invoked, and prayed 
to." And they have litanies and other prayers composed for 
that purpose. 

In flat opposition to all this the words of our Saviour are, 
" Thou shalt worship the Lord thy God, an<l him only shalt thou 
serve." To evade this they say, " The worship Ave give to an- 
gels is not the same kind with that which we give to God. Vain 



476 



LIVING THOUGHTS OF JOHN WESLEY. 



words ! What kind of worship is peculiar to God if prayer is 
not? Stirely, God alone can receive all our prayers and give' 
what we pray for. We honor the angels, as they are God's minis- 
ters, but we dare not worship or pray to them ; it is what they 
themselves refuse and abhor. So, when St. John fell down at 
the feet of the angel to worship him, he said, " See thou do it not: 
I am thy fellow servant : worship God " (Rev. xix, 10). 

3. The Romanists also worship saints. They pray to them as 
their intercessors, they confess their sins to them, they offer 
incense and make vows to them ; yea, they venerate their very 
images and relics. 

Now, all this is directly contrary to Scripture. And, first, the 
worshiping them as intercessors. For, as " there is but one God 
to us, though there are gods many and lords many" (1 Cor. viii, 
5, 6), so, according to Scripture, there is but one Intercessor or 
Mediator to us. And suppose the angels or saints intercede 
for us in heaven, yet may we no more worship them than because 
" there are gods many on earth " we may worship them as we do 
the true God. 

The Romanists allow, " There is only one Mediator of redemp- 
tion," but say, "There are many mediators of intercession." We 
answer : The Scripture knows no difference between a mediator 
of intercession and of redemption. He alone " who died and rose 
again " for us mak^s intercession for us at the right hand of God. 
And he alone has a right to our prayers, nor dare we address 
them to any other. 

4. The worship which the Romanists give to the Virgin Mary 
is beyond what they give either to angels or other saints. In one 
of their public offices they say, " Command thy Son by the right 
of a mother." They pray to her to " loose the bands of the 
guilty, to bring light to the blind, to make them mild and chaste, 
and to cause their hearts to burn in love to Christ." 

Such worship as this cannot be given to any creature without 
gross, palpable idolatry. We honor the blessed Virgin as the 
mother of the holy Jesus, and a person of eminent piety ; but 
we dare not give worship to her, for it belongs to God alone. 

Meantime, we cannot but wonder at the application which the 
Church of Rome continually makes to her of whose acts on 
earth the Scripture so sparingly speaks. And it says nothing 
of what they so pompously celebrate, her assumption into heaven, 
or of her exaltation to a throne above angels or archangels. It 
says nothing of her being " the mother of grace and mercy, the 



rOPERY CALMLY CONSIDERED. 



477 



queen of the gate of heaven," or of her " power to destroy all 
heresies," and bring " all things to all." 

5. The Romanists pay a regard to the relics of the saints also, 
which is a kind of worship. By relics they mean the bodies of 
the saints, or any remains of them, or particular things belonging 
or relating to them when they were alive, as an arm or thigh, 
bones or ashes, or the place where or the things by which they 
suffered. They venerate these in order to obtain the help of the 
saints. And they believe "by these many benefits are conferred 
on mankind ; that by these relics of the saints the sick have been 
cured, the dead raised, and devils cast out." 

We read of good King Hezekiah that " he brake in pieces the 
brazen serpent which Moses had made " (2 Kings xviii, 4). And 
the reason was because the children of Israel burnt incense to it. 
By looking up to this the people bitten by the fiery serpents had 
been healed. And it was preserved from generation to genera- 
tion as a memorial of that divine operation. Yet, when it was 
abused to idolatry, he ordered it to be broke in pieces. And 
were these true relics of the saints, and did they truly work these 
miracles, yet that would be no sufiicient cause for the worship 
that is given them. Ratlier, this worship would be a good rea- 
son, according to Hezekiah's practice, for giving them a decent 
interment. 

6. Let us next consider what reverence the Church of Rome 
requires to be given to images and pictures. She requires " to 
kiss them, to uncover the head, to fall down before them, and 
to use all such postures of worship as they would do to the per- 
sons represented, if present." And, accordingly, " the priest is 
to direct the people to them, that they may be worshiped." 
They say, indeed, that, in falling down before the image, they 
" worship the saint or angel whom it represents." We answer : 
(1) We are absolutely forbidden in Scripture to worship saints or 
angels themselves. (2) We are expressly forbidden "to fall 
down and worship any image or likeness of any thing in heaven 
or earth," whomsoever it may represent. This, therefore, is flat 
idolatry, directly contrary to the commandment of God. 

7. Such, likewise, without all possibility of evasion, is the wor- 
ship they pay to the cross. They pray that God may make the 
wood of the cross to " be the stability of faith, an increase of 
good works, the redemption of souls." They use all expressions 
of outward adoration, as kissing and falling down before it. 
They pray directly to it to " increase grace in the ungodly, and 



478 



LIVING THOUGHTS OF JOHN WESLEY. 



blot out the siDS of the guilty." Yea, they give latria to it. 
And this they themselves say " is the sovereign worship that is 
due only to God." 

But, indeed, they have no authority of Scripture for their dis- 
tinction between latria and dulia, the former of which they say is 
due to God alone, the latter that which is due to saints. But 
here they have forgotten their own distinction. For although' 
they own latria is due only to God, yet they do, in fact, give it 
to the cross. This, then, by their own account, is flat idolatry. 

8. And so it is to represent the blessed Trinity by pictures and 
images, and to worship thein. Yet these are made in every Rom- 
ish country, and recommended to the people to be worshiped ; al- 
though there is nothing more expressly forbidden in Scripture 
than to make any image or representation of God. God himself 
never appeared in any bodily shape. The representation of " the 
Ancient of days," mentioned in Daniel, was a mere prophetical 
figure, and did no more literally belong to God than the eyes or 
ears that are ascribed to him in Scripture. 

SECTION IV. 
Of the Sacraments. 

1. The Church of Rome says, "A sacrament is a sensible things 
instituted by God himself as a sign and a means of grace. 

" The sacraments are seven : Baptism, confirmation, the Lord's Supper, penance 
extreme unction, orders, and marriage. 

" The parts of a sacrament are the matter, and the form, or words of consecra- 
tion. So in baptism the matter is water ; the form, ' I baptize thee,' " etc. 

On this we remark : Peter Lombard lived about one thousand 
one hundred and forty years after Christ. And he was the first 
that ever determined the sacraments to be seven. St. Austin (a 
greater than he) positively affirms " that there are but two of 
divine institution." 

Again : To say that a sacrament consists of matter and form, 
and yet either has no form, as confirmation and extreme unction 
(neither of which is ever pretended to have any form of words 
instituted by God himself), or has neither matter nor form, as 
penance or marriage, he is to make thcin sacraments and no sac- 
raments. For they do not answer that definition of a sacrament 
which themselves have given. 

2. However, they teach that " all these seven confer grace ex 
opere operato^ by the work itself, on all such as do not put an 
obstruction." Nay, it is not enough that we do not put an 



POPERY CALMLY CONSIDERED. 



479 



obstruction. In order to our receiving grace there is also required 
previous instruction, true repentance, and a degree of faith ; and 
even then the grace does not spring merely ex opere operato : it 
does not proceed from the mere elements, or the words spoken, 
but from the blessing of God, in consequence of his promise to 
such as are qualified for it. 

Equally erroneous is that doctrine of the Church of Rome that 
" in order to the validity of any sacrament it is absolutely nec- 
essary the i^erson who administers it should do it with a holy 
intention." For it follows that, wherever there is not this inten- 
tion, the sacrament is null and void. And so there is no cer- 
tainty whether the priest, so called, be a real priest ; for who 
knows the intention of him that ordained him ? And if he be 
not, all his ministrations are, of course, null and void. But if he 
be, can I be sure that his intention was holy in administering the 
baptism or the Lord's Supper ? And if it was not, they are no 
sacraments at all, and all our attendance on them is lost labor. 

3. So much for the sacraments in general. Let us now pro- 
ceed to particulars : 

"Baptism," say the Homanists, "may, in case of necessity, be 
administered by women ; yea, by J ews, infidels, or heretics." 
No ; our Lord gave this commission only to the apostles and their 
successors in the ministry. 

The ceremonies which the Romanists use in baptism are these : 
Before baptism, (1) Chrism — that is, oil mixed with Avater is 
to be consecrated. (2) Exorcism — that is, the priest is to blow 
in the face of the child, saying, "Go out of him, Satan!" (3) 
He crosses the forehead, eyes, breast, and several other parts of 
the body. (4) He puts exorcised salt into his mouth, saying, 
"Take the salt of wisdom." (5) He puts spittle in the palm of 
his left hand, puts the forefinger of his right hand into it, and 
anoints the child's nose and ears therewith, who is then brought 
to the water. 

After baptism, first, he anoints the top of the child's head with 
chrism as a token of salvation ; secondly, he puts on him a white 
garment in token of his innocence ; and, thirdly, he j)uts a lighted 
candle into his hand in token of the light of faith. 

Now, what can any man of understanding say in defense of 
these idle ceremonies, utterly unknown in the primitive Church 
as well as unsupported by Scripture? Do they add dignity to 
the ordinance of God ? Do they not rather make it contemptible ? 

4. The matter of confirmation is the chrism, which is an oint- 



480 



LIVING THOUGHTS OF JOHN WESLEY. 



raent consecrated by the bishop. The forrn is the words he uses 
in crossing the forehead with the chrism; namely, "I sign thee 
with the sign of the cross, and confirm thee with the chrism of 
salvation, in the name of the Father, Son, and Holy Ghost." 

Then the person confirmed, setting his right foot on the right 
foot of his godfather, is to have his head bound with a clean 
headband, which, after some days, is to be taken off, and reserved 
till the next Ash- Wednesday, to be then burnt to holy ashes. 

The Roman Catechism says: "Sacraments cannot be instituted 
by any beside God." But it must be allowed Christ did not in- 
stitute confirmation ; therefore, it is no sacrament at all. 

5. We come now to one of the grand doctrines of the Church 
of Rome — that which regards the Lord's Supper. This, there- 
fore, we would wish to consider with the deepest attention. 
They say, " In the Lord's Supper whole Christ is really, truly, 
and substantially contained; God-Man, body and blood, bones 
and nerves, under the appearance of bread and wine." 

They attempt to prove it thus : " Our Lord hhnself says, * This is my body.' 
Therefore, upon consecration there is a conversion of the whole substance of the 
bread into the whole substance of Christ's body, and of the whole substance of the 
wine into the substance of his blood ; and this we term transubstantiation. 

" Yet we must not suppose that Christ is broken when the host, or consecrated 
bread, is broken ; because there is whole and entire Christ, under the species of 
every particle of bread, and under the species of every drop of wine." 

We answer: No such change of the bread into the body of 
Christ can be inferred from his words, "This is my body." For 
it is not said, " This is changed into my body," but, " This is my 
body;" which, if it were to be taken literally, would rather 
prove the substance of the bread to be his body. But that they 
are not to be taken literally is manifest from the words of St. 
Paul, who calls it bread, not only before, but likewise after the 
consecration (1 Cor. x, 17; xi, 26-28). Here we see that what 
was called his body wns bread at the same time. And accord- 
ingly these elements are called by the fathers "the images, the 
symbols, the figure of Christ's body and blood." 

Scripture and antiquity, then, are flatly against transubstantia- 
tion. And so are our very senses. Now, our Lord himself ap- 
pealed to the senses of his disciples: "Handle me, and see; for a 
spirit hnth not flesh and bones, as ye see me have " (Luke xxiv, 
39). Take away the testimony of our senses, and there is no 
discerning a body from a spirit. But if we believe transubstan- 
tiation we take away the testimony of all our senses. 



POPERY CALMLY CONSIDERED. 



481 



And we give up our reason, too; for if every particle of the 
host is as much the whole body of Christ as the whole host is 
before it is divided, then a whole may be divided, not into parts, 
but into wholes. For divide and subdivide it over and over, and 
it is whole still ! It is whole before the division, w^hole in the 
division, whole after the division ! Such nonsense, absurdity, 
and self-contradiction all over is the doctrine of transubstantia- 
tion ! 

6. An evil practice attending this evil doctrine is the dej)riv- 
ing the laity of the cup in the Lord's Supper. It is acknowl- 
edged by all that our Lord instituted and delivered this sacra- 
ment in both kinds, giving the wine as well as the bread to all 
that partook of it; and that it continued to be so delivered in 
the Church of Home for above a thousand years. And yet, not- 
withstanding this, the Church of Rome now forbids the people 
to drink of the cup ! A more insolent and barefaced corruption 
cannot easily be conceived ! 

Another evil practice in the Church of Rome, utterly unheard 
of in the ancient Church, is that when there is none to receive 
the Lord's Supper the priest communicates alone. (Indeed, it is 
not properly to communicate when one only receives it.) This, 
likewise, is an absolute innovation in the Church of God. 

But the greatest abuse of all in the Lord's Supper is the wor- 
shiping the consecrated bread. And this the Church of Rome 
not only practices, but positively enjoins. These are her words: 
" The same sovereign worship which is due to God is due to the 
host. Adore it ; pray to it. And whosoever holds it unlawful 
80 to do, let him be accursed." 

The Romanists themselves grant that if Christ is not corpor- 
ally present in the Lord's Supper, this is idolatry. And that he 
is not corporally present anywhere but in heaven, we learn from 
Acts i, 11; iii, 21. Thither he went, and there he will continue, 
" till the time of the restitution of all things." 

7. Consider we now w^hat the Romanists hold concerning the 
sacrament of penance. 

" The matter of the sacrament of penance is contrition, confession, and satisfac- 
tion ; tlie form, 'I absolve thee.' " 

We object to this. You say, " The matter of a sacrament is 
something sensible," perceivable by our senses. But if so pen- 
ance is not a sacrament. For surely contrition is not something 
perceivable by the outward senses ! 

Again : They say, " Confession is a particular discovery of all mortal sins to a 
31 



482 



LIVING THOUGHTS OF JOHN WESLEY. 



priest, with all their circumstances, as far as they can be called to mind ; without 
which there can be no forgiveness or salvation." 

We answer : Although it is often of use to confess our sins to 
a spiritual guide, yet to make confessing to a priest necessary to 
forgiveness and salvation is "teaching for doctrines the com- 
mandment of men." And to make it necessary in all cases is to 
lay a dangerous snare both for the confessor and the confessed. 

They go on : " The sentence pronounced by the priest in absolution is pro- 
nounced by the Judge himself. All the sins of the sinner are thereby pardoned, 
and an entrance opened into heaven." 

We cannot allow it. We believe the absolution pronounced 
by the priest is only declarative and conditional. For judicially 
to pardon sin and absolve the sinner is a power God has re- 
served to himself. 

Once more : You say, " Satisfaction is a compensation made to God by alms, etc., 
for all offenses committed against him." 

We answer : (1) It cannot be that we should satisfy God by 
any of our works. For, (2) nothing can make satisfaction to 
him but the obedience and death of his Son. 

8. We proceed to what they call " the sacrament of extreme 
unction." "The matter," they say, "of extreme unction is oil 
consecrated by the bishop, and applied to the eyes, ears, mouth, 
hands, feet, and reins of a person supposed to be near death." 
The form is: "By this holy anointing, God pardon thee for 
whatever thou hast offended by the ej^es, ears, mouth, or touch." 

We reply: When the apostles were sent forth "they anointed 
with oil many that were sick, and healed them" (Mark vi, 13); 
using this as a sign of the miraculous cures to be wrought. And 
St. James accordingly directs: "Is any sick among you? let 
him call for the elders of the church; let them pray over him, 
anointing him with oil in the name of the Lord : and the 
praj^er of faith shall save the sick" (v, 14, 15). But what has 
this to do with the extreme unction of the Church of Rome ? In 
the first Church this anointing was a mere rite; in the Church 
of Rome it is made a sacrament ! It was used in the first 
Church for the body; it is used in the Church of Rome for the 
soul; it was used then for the recovery of the sick; now, for 
those only that are thought past recovery. It is easy, tlierefore, 
to see that the Romish extreme unction has no foundation in 
Scripture. 

9. We are now to consider what the Church of Rome delivers 



POPERT CALMLY CONSIDERED. 



483 



concerning ordination. "This," says she, " is properly a sacra- 
ment. He that denies it, let him be accursed." 

" The orders received in the Church of Rome are seven : the priest, the deacon, 
the subdeacon, the acolythus, to carry the candle ; the exorcist, to cast out devils ; 
the reader, and door-keeper." 

On this we observe: It is not worth disputing whether ordi- 
nation should be called a sacrament or not. Let the word then 
pass. But we object to the thing; there is no divine authority 
for any order under a deacon. Much less is there any scriptural 
authority for the forms of conjuration prescribed to the exor- 
cists, or for the rites prescribed in exorcising not only men, 
women, and children, but likewise liouses, cattle, milk, butter, or 
fruits said to be infested with the devil. 

10. The next of their sacraments, so called, is marriage; con- 
cerning which they pronounce, "Marriage is truly and properly 
a sacrament. He that denies it so to be, let him be accursed." 

We answer: In one sense it may be so. For St. Austin says, 
" Signs, when applied to religious things, are called sacraments." 
In this large sense he calls the sign of the cross a sacrament; 
and others give this name to washing the feet. But it is not a 
sacrament according to the Romish definition of the word ; for 
it no more " confers grace " than washing the feet or signing 
with the cross. 

A more dangerous error in the Church of Rome is the forbid- 
ding the clergy to marry. " Those that are married may not be 
admitted into orders; those that are admitted may not marry; 
and those that, being admitted, do marry, are to be separated." 

The apostle, on the contrary, says, " Marriage is honorable in 
all" (Heb. xiii, 4) ; and accuses tliose who "forbid to marry" of 
teaching " doctrines of devils." How lawful it was for the 
clergy to marry, his directions concerning it show (1 Tim. iv, 1, 
3). And how convenient, yea, necessary, in many cases it is, 
clearly appears from the innumerable mischiefs which have in 
all ages followed the prohibition of it in the Church of Rome; 
which so many wise and good men, even of her own communion, 
have lamented. 

I have now fairly stated and calmly considered most of llic 
particular doctrines of the Church of Rome. Permit me to add 
a few considerations of a more general nature. 

That many members of that Church liave been holy men, and 
that many are so now, I firmly believe. But I do not know if 
any of them that are dead were more holy than many Protest- 



4B4 



LIYIXG THOUGHTS OF JOHX WESLEY. 



ants who are now with God; yea, than some of our own country, 
who were very lately removed to Abraham's bosom. To in- 
stance only in one (whom I mention the rather because an ac- 
count of his life is extant) : I do not believe that many of them 
of the same age were more holy than Thomas Walsh. And I 
doubt if any among them living now are more holy than sev- 
eral Protestants now alive. 

But be this as it may: However, by the tender mercies of 
God, many members of the Church of Rome have been, and are 
now, holy men, notwithstanding their principles ; yet I fear 
many of their principles have a natural tendency to undermine 
holiness ; greatly to hinder, if not utterly to destroy, the essen- 
tial branches of it, to destroy the love of God, and the love of 
our neighbor, with all justice and mercy and truth. 

I wish it were possible to lay all prejudice aside, and to con- 
sider this calmly and impartially. I begin with the love of God, 
the fountain of all that holiness without which we cannot see the 
Lord. And what is it that has a more natural tendency to de- 
stroy this than idolatry ? Consequently, every doctrine which 
leads to idolatry naturally tends to destroy it. But so does a 
very considerable part of the avowed doctrine of the Church of 
Rome. Her doctrine touching the worship of angels, of saints, 
the Virgin Mary in particular, touching the worship of images, 
of relics, of the cross, and, aboA'e all, of the host, or consecrated 
wafer, lead all who receive them to practice idolatry — flat, palpa- 
ble idolatry; the paying that worship to the creature which is 
diie to God alone. Therefore, they have a natural tendency to 
hinder, if not utterly destroy, the love of God. 

Secondly. The doctrine of tlie Church of Rome has a natural 
tendency to hinder, if not destroy, the love of our neighbor. 
By tlie love of our neighbor I mean universal benevolence; ten- 
der good-will to all men. For in tins respect every child of man, 
every son of Adam, is our neighbor ; as we may easily learn 
from our Lord's history of the good Samaritan. Xow, the 
Church of Rome, by asserting that all who are not of her own 
Church — that is, the bulk of mankind — are in a state of utter re- 
jection from God, despised and hated by him that made them; 
and by her bitter (I might say accursed) anathemas devoting to 
absolute, everlasting destruction all who willingly or unwillingly 
differ from her in any jot or tittle, teaches all her members to 
look upon them with the same eyes that she supposes God to do; 
to regard them as mere fire-brands of hell, " vessels of wTath, 



POPERY CALMLY CONSIDERED. 



48S 



fitted for destruction." And what love can you entertain for 
such ? No other than you can believe God to have for them. 
Therefore, every anathema denounced by the Church of Rome 
against all who differ from her has a natural tendency not only 
to hinder, but utterly destroy the love of our neighbor. 

Thirdly. The same doctrine which devotes to utter destruction 
so vast a majority of mankind must greatly indispose us for 
showing them the justice which is due to all men. For how 
hard is it to be just to them we hate ? to render them their due, 
either in thought, word, or action? Indeed, we violate justice 
by this very thing, by not loving them as ourselves. For we do 
not render unto all their due ; seeing love is due to all mankind. 
If we " owe no man any thing " beside, do we not owe this, " to 
love one another ? " And where love is totally wanting, what 
other justice can be expected ? Will not a whole train of inju- 
rious tempers and passions, of wrong words and actions, natural- 
ly follow ? So plain, so undeniably plain it is, that this doctrine 
of the Church of Rome (to mstance at present in no more), that 
" all but those of their own Church are accursed," has a natural 
tendency to hinder, yea, utterly to destroy, justice. 

Fourthly. Its natural tendency to destroy mercy is equally 
glaring and undeniable. We need not use any reasoning to 
prove this ; only cast your eyes upon matter of fact ! What 
terrible proofs of it do we see in the execrable crusades against 
the Albigenses ! in those horrible wars in the Holy Land, where 
so many rivers of blood were poured out ! in the many millions 
that have been butchered in Europe since the beginning of the 
Reformation, not only in the open field, but in prisons, on the 
scaffold, on the gibbet, at the stake ! For how many thousand 
lives, barbarously taken away, has Philip the Second to give an 
account to God ! For how many thousand that infamous, per- 
fidious butcher, Charles the Ninth of France, to say nothing of 
our own bloody Queen Mary, not much inferior to them ! See, 
in Europe, in America, in the uttermost parts of Asia, the dun- 
geons, the racks, the various tortures of the Inquisition, so un- 
liappily styled the House of Mercy ! Yea, such mercy as is in 
the fiends in hell ! such mercy as the natives of Ireland, in the 
last century, showed to myriads of their Protestant countrj^raen ! 
Such is the mercy which the doctrine of the Church of Rome 
very naturally inspires ! 

Lastly. The doctrine of the Church of Rome has a natural 
tendency to destroy truth from off the earth. What can more 



486 



LIVING THOUGHTS OF JOHN WESLEY. 



directly tend to tliis, what can more incite her own members to 
all manner of lying and falsehood, than that precious doctrine 
of the Church of Rome, that no faith is to be kept with heretics ? 
Can I believe one word that a man says who espouses this prin- 
ciple ? I know it has been frequently affirmed that the Church 
of Rome has renounced this doctrine. But I ask. When or 
where ? By what public and authentic act, notified to all the 
world ? This principle has been publicly and openly avowed by 
a whole council, the ever renowned Council of Constance — an 
assembly never to be paralleled, either among Turks or Pagans, 
for regard to justice, mercy, and truth ! But when and where 
was it as publicly disavowed? Till this is done in the face of the 
sun this doctrine must stand before all mankind as an avowed 
principle of the Church of Rome. 

And will this operate only toward heretics, toward the sup- 
posed enemies of the Church? Nay, where men have once 
learned not to keep faith with heretics they will not long keep 
it toward Catholics. When they have once overleaped the 
bounds of truth, and habituated themselves to lying and dissim- 
ulation toward one kind of men, will they not easily learn to be- 
have in the same manner toward all men ? So that, instead of 
"putting away all lying," they will put away all truth; and in- 
stead of having " no guile found in their mouth," there will be 
found nothing else therein ! 

Thus naturally do the principles of the Romanists tend to ban- 
ish truth from among themselves. And have they not an equal 
tendency to cause lying and dissimulation among those that are 
not of their communion by that Romish princijDle, that force is 
to be used in matters of religion ? that if men are not of our 
sentiments, of our Church, we should thus " compel them to 
come in ? " Must not this, in the very nature of things, induce 
all those over whom they have any .power, to dissemble if not 
deny those opinions, who vary ever so little from what that 
Church has determined ? And if a habit of lying and dissimula- 
tion is once formed it will not confine itself to matters of relig- 
ion. It will assuredly spread into common life, and tincture the 
whole conversation. 

Again : Some of the most eminent Roman casuists (whose 
books are duly licensed by the heads of the Church) lay it down 
as an undoubted maxim that, although malicious lies are sins, 
yet "officious lies — that is, lies told in order to do good — are not 
only innocent, but meritorious." Now, what a flood-gate does 



A WORD TO A PROTESTANT. 



487 



this open for falsehood of every kind ! Therefore, this doctrine, 
likewise, has a natural tendency to banish truth from the earth. 

One doctrine more of the Romish Church must not here be 
passed over — I mean that of absolution by a priest ; as it has a 
clear, direct tendency to destroy both justice, mercy, and truth; 
yea, to drive all virtue out of the world. For if a man (and not 
always a very good man) has power to forgive sins — if he can at 
pleasure forgive any violation, either of truth, or mercy, or just- 
ice — what an irresistible temptation must this be to men of 
weak or corrupt minds ! Will they be scrupulous wdth regard 
to any pleasing sin, when they can be absolved upon easy terms ? 
And if after this any scruple remain, is not a remedy for it pro- 
vided? Are there not papal indulgences to be had; yea, plen- 
ary indulgences ? I have seen one of these which was purchased 
at Rome not many years ago. This single doctrine of papal 
indulgences strikes at the root of all religion. And were the 
Church of Rome ever so faultless in all other respects, yet till 
this power of forgiving sins, whether by priestly absolution or 
papal indulgences, is openly and absolutely disclaimed, and till 
these practices are totally abolished, there can be no security in 
that Church for any morality, any religion, any justice or mercy 
or truth. 



A WORD TO A PROTESTANT. 

1. Do NOT you call yourself a Protestant ? Why so ? Do 
you know what the word means? What is a Protestant? I 
suppose you mean one that is not a papist. But what is a 
papist? If you do not know, say so; acknowledge you cannot 
tell. Is not this the case? You call yourself a Protestant; but 
you do not know what a Protestant is. You talk against 
papists; and yet neither do you know what a papist is. Why 
do you pretend, then, to the knowledge which you have not ? 
Why do you use words which you do not imderstand ? 

2. Are you desirous to know what these words, papist and 
Protestant^ mean? A papist is one who holds the Pope or 
Bishop of Rome (the name papa — that is, father — was formerly 
given to all bishops) to be head of the whole Christian Church ; 
and the Church of Rome, or that which owns the pope as their 
head, to be the only Christian Church. 

3. In a course of years many errors crept into this Church, of 
which good men complained from time to time. At last, about 



488 



LIVING THOUGHTS OF JOHN WESLEY. 



two hundred years ago, the pope appointed many bishops and 
others to meet at a town in Germany called Trent. But these, 
instead of amending those errors, established them all by a law, 
and so delivered them dawn to all succeeding generations. 

4. Among these errors may be numbered their doctrine of 
seven sacraments; of transubstantiation ; of communion in one 
kind only ; of purgatory, and praying for the dead therein ; of 
veneration of relics; and of indulgences, or pardons granted by 
the pope, and to be bought for money. 

It is thought by some that these errors, great as they are, do 
only defile the purity of Christianity; but it is sure the follow- 
ing strike at its very root, and tend to banish true religion out 
of the world: 

5. First. The doctrine of merit. The very foundation of 
Christianity is that a man can merit nothing of God; that we 
are "justified freely by his grace, through the redemption that 
is in Jesus Christ;" not for any of our works or of our deserv- 
ings, but by faith in the blood of the covenant. 

But the papists hold that a man may by his works merit or 
deserve eternal life; and that we are justified not by faith in Christ 
alone, but by faith and works together. 

This doctrine strikes at the root of Christian faith, the only 
foundation of true religion. 

6. Secondly. The doctrine of praying to saints and worshiping 
of images. To the Virgin Mary they pray in these words: "O 
Mother of God, O Queen of Heaven, command thy Son to have 
mercy upon us!" And, "The right use of images," says the 
Council of Trent, "is to honor them by bowing down before 
them." 

This doctrine strikes at the root of that great commandment 
(which the papists call part of the first), "Thou shalt not bow 
down to them, nor worship them " — that is, not any image what- 
soever. It is gross, open, palpable idolatxy, such as can neither 
be denied nor excused ; and tends directly to destroy the love of 
God, which is, indeed, the first and great commandment, 

7. Thirdly. The doctrine of persecution. This has been for 
many ages a favorite doctrine of the Church of Rome. And the 
papists in general still maintain that all heretics (that is, all who 
differ from them) ought to be compelled to receive what they 
call the true faith; to be forced into the Church or out of the 
world. 

Now, this strikes at the root of, and utterly tears up, the second 



A WORD TO A PROTESTANT. 



489 



great commandment. It directly tends to bring in blind, bitter 
zeal ; anger, hatred, malice, variance ; every temper, word, and 
work that is just contrary to the loving our neighbor as ourselves. 

So plain it is that these grand popish doctrines of merit, idol- 
atry, and persecution, by destroying both faith and the love of 
God and of our neighbor, tend to banish true Christianity out of 
the world. 

8. Well might our forefathers protest against these. And 
hence it was that they were called Protestants; even because they 
publicly protested, as against all the errors of the papists, so 
against these three in particular : The making void Christian faith, 
by holding that man may merit heaven by his own works ; the 
overthrowing the love of God by idolatry, and the love of our 
neighbor by persecution. 

Are you then a Protestant, truly so-called ? Do you protest, 
as against all the rest, so in particular against these three grand 
fundamental errors of popery ? Do you publicly protest against 
all merit in man ? all salvation by your own works ? against all 
idolatry of every sort? and against every kind and degree of 
persecution ? 

I question not but you do. You publicly protest against all 
these horrible errors of popery. But does your heart agree with 
your lips? Do you not inwardly cherish what you outwardly 
renounce ? It is well if you who cry out so much against papists 
are not one yourself. It is well if you are not yourself (as little 
as you may think of it) a rank papist in your heart. 

9. For, first, how do you hope to be saved ? by doing thus and 
thus ? by doing no harm and paying every man his own and say- 
ing your prayers and going to church and sacrament ? Alas ! 
alas ! Now you have thrown off the mask. This is popery bare- 
faced. You may just as well speak plain and say, " I trust to be 
saved by the merit of my own works." But where is Christ all 
this time ? Why, he is not to come in till you get to the end of 
your prayer ; and then you will say, " for Jesus Christ's sake," 
because so it stands in your book. O, my friend, your very foun- 
dation is popish. You seek salvation by your own works. You 
trample upon the "blood of the covenant." And what can a poor 
papist do more ? 

10. But let us go on : Are you clear of idolatry any more than 
the papists are ? It may be, indeed, yours is in a different way. 
But how little does that signify! They set up their idols in their 
churches; you set up yours in your heart. Their idols are only 



490 



LIVING THOUGHTS OF JOHN WESLEY, 



covered with gold or silver; but yours is solid gold. They wor- 
ship the picture of the Queen of Heaven ; you, the pictui e of the 
Queen or King of England. In another way they idolize a dead 
man or woman ; whereas your idol is yet alive. O, how little is 
the difference before God ! How small pre-eminence has the 
money-worshiper at London over the image-worshiper at Rome ; 
or the idolizer of a liviog sinner over him that prays to a dead 
saint ! 

11. Take one step farther: Does the papist abroad persecute? 
Does he force another man's conscience ? So does the papist at 
home as far as he can, for all he calls himself a Protestant. Will 
the man in Italy tolerate no opinion but his own ? Ko more, if 
he could help it, would the man in England. Wo aid you ? Do 
not you think the government much overseen, in bearing with any 
but those of the Church ? Do not you wish they would put down 
such and such people ? You know what you would do if you were 
in their place. And by the very same spirit you would continue 
the Inquisition at Home and rekindle the fires in Smithfield. 

12. It is because our nation is overrun with such Protestants, 
who are full of their own good deservings as well as of abom- 
inable idolatry, and of blind, fiery zeal of the whole spirit of 
persecution, that the sword of God, the great, the just, the jeal- 
ous God, is even now drawn in our land; that the armies of the 
aliens are hovering over it as a vulture over his prey ; and that 
the open papists are on the very point of swallowing ujd the pre- 
tended Protestants. (This was wrote during the late rebellion.) 

13. Do you desii'e to escape the scourge of God? Then I en- 
treat you, first, be a real Protestant. By the Spirit of God assist- 
ing you (for without him you know yon can do nothing) cast 
away all that trust in your own righteousness, all hope of being 
saved by your own works. Own your merit is everlasting dam- 
nation; that you deserve the damnation of hell. Humble your- 
self under the mighty hand of God. Lie in the dust. Let your 
mouth be stopped, and let all your confidence be in the " blood 
of sprinkling," all your hope in Jesus Christ *' tlie righteous," 
all your faith in " Him that justifieth the ungodly, through the 
redemption that is in Jesus." 

O, put away your idols out of your heart. *'Love not the 
world, neither the things of the world." " Having food to eat 
and raiment to put on, be content;" desire nothing more but God. 
To-day hear his voice who continually cries, " My son, give me 
thy heart." Give yourself to him who gave himself for you. May 



THE WRITINGS OF BARON SWEDENBORG. 



491 



you love God as lie has loved us ! Let him be your desh-e, your 
delight, your joy, your portion, in time and in eternity. 

And if you love God you will love your brother also ; you will 
be ready to lay down your life for his sake ; so far from any desire 
to take away his life or hurt a hair of his head. You will then 
leave his conscience uncontrolled ; you will no more think of forc- 
ing him into your own opinions, as neither can he force you to 
judge by his conscience. But each shall "give an account of 
himself to God." 

14. It is true if his conscience be misinformed you should en- 
deavor to inform him better. But whatever you do let it be 
done in charity, in love, and meekness of wisdom. Be zealous for 
God, but remember that "the wrath of man worketh not the 
righteousness of God ; " that angry zeal, though opposing sin, is 
the servant of sin ; that true zeal is only the flame of love. Let 
this be your truly Protestant zeal. While you abhor every kind 
and degree of persecution, let your heart burn with love to all 
mankind, to friends and enemies, neighbors and strangers ; to 
Christians, heathens, Jews, Turks, papists, heretics ; to every soul 
which God hath made. "Let " this "your light so shine before 
men, that they may glorify your Father which is in heaven." 



THE WRITINGS OF BARON SWEDENBORG. 

1. " I WAS born," says the baron, " in the year 1689. My father, Jasper Sweden- 
borg, was Bishop of Westragothia. King Charles the Twelfth appointed me assessor 
in the Metallic College, in which office I continued till the year 1'74'7, when I 
quitted the office to give myself wholly to the new function which the Lord had 
called me to. In 1719 I was ennobled by Queen Ulrica Eleonora, and named Swe- 
denborg. I am a fellow of the Royal Academy of Sciences at Stockholm. In the 
year 1734 I published the Regnum Minerale^ in three volumes folio, and in 1738 
I took a journey into Italy, and stayed a year at Venice and Rome. 

"In the year 1743 the Lord was pleased to manifest himself to me in a personal 
appearance, to open in me a sight of the spiritual world, and to enable me to con- 
verse with spirits and angels ; and this privilege I have enjoyed ever since. From 
that time I began to publish various unknown arcana^ that have been either seen 
by me or revealed to me, concerning God, the spiritual sense of Scripture, the state 
of man after death, heaven and hell, and many important truths." 

This is dated "London, 17G9." I think he lived iiine or ten 
years longer. 

2. Many years ago the baron came over to England and lodged 
at one Mr. Brockmer's, who informed me (and the same informa- 
tion was given me by Mr. Mathesius, a very serious Swedish clergy- 



492 



LIVING THOUGHTS OF JOHN WESLEY. 



man, both of whom were alive when I left London, and, I suppose, 
are so still) that while he was in his house he had a violent 
fever, in the height of which, being totally delirious, he broke 
from Mr. Brockmer, ran into the street stark naked, proclaimed 
himself the Messiah, and rolled himself in the mire. I suppose 
he dates from this time his admission into the society of angels. 
From this time we are undoubtedly to date that peculiar species 
of insanity which attended him, with scarce auy intermission, to 
the day of his death. 

3. In all history I find but one instance of an insanity parallel to 
this : I mean that related by the Roman poet of the gentleman at 
Argos, in other respects a sensible man : 

Qui se credehat miros audire tragcedos, 
hi vacuo Icetus sessor plausorque tlieatro^ 

" who imagined himself to hear admirable tragedies, and undoubt- 
edly saw as well as heard the actors while he was sitting alone, 
and clapping them in the empty theater." This seems to have 
been a purely natural disorder, although not easy to account for. 
Whether any thing preternatural was added in the case of the 
baron I do not undertake to determine. 

4. The accounts of those " admirable tragedies " which he has 
published take up many quarto volumes. I have read little more 
of them than what we have in English, except his inimitable 
piece, De Nuptiis Coelestihus — "Of the Marriages in Heaven." 
To the reading of this I acknowledge I was invited by the new- 
ness of the subject; and I cannot doubt but the same circum- 
stance (though they were not sensible of it) contributed much to 
the pleasure which those pious men, Mr. CL, Mr. Ha., and Mr. 
CI — s, have received from his writings. The same pleasure they 
naturally desired to impart to their countrymen by translating, 
publishing, recommending, and propagating them with their might. 
They doubtless found an additional pleasure from the huge ad- 
miration wherewith many received them ; and I should not won- 
der if some of these should be adopted into the society of angels, 
just as the baron himself was ; nay, I cannot but apprehend that 
they have already attained to a degree of the same illumination. 

5. Desiring to be thoroughly master of the subject, I procured 
the translation of the first volume of his last and largest theolog- 
ical work, entitled True Ch^lstlcm Heligion. (The original the 
baron himself presented me with a little before he died.) I took 
an extract thereof from the beginning to the end, that I might be 
able to form a more accurate judgment. And one may trace 



THE WRITINGS OF BAEOX SWEDEXBORG. 



493 



through the whole remains of a fine genius, " majestic, though in 
ruins ! " From the whole I remark that what Mr, Law oddly 
imputes to Sir Isaac Newton is truly imputable to the baron : lie 
" plowed with Jacob Behmen's heifer," and that both in philoso- 
phy and divinity. But he far exceeded his master ; his dreams 
are more extraordinary than those of Jacob himself. 

6. Nothing can be more extraordinary than his manner of ex- 
pounding the Holy Scriptures, a specimen of which he has given 
in his exposition of the Decalogue, in which he undertakes to 
show, not only the literal and spiritual, but even the celestial 
meaning of each commandment. For example : 

" By the fourth commandment in the spiritual sense is meant 
the regeneration and reformation of man. The work of regener- 
ation is successive." This is borrowed from Jacob Behmen. 
"Answering in its several stages to man's conception, formation 
in the womb, his birth, and his education. The first act of the 
new birth is reformation, the second act of it is regeneration." 
That is, in plain English, the second act of the new birth is the 
new birth ! 

" In a spiritual sense, by honoring father and mother is meant revering and lov- 
ing God and the Church. In a celestial sense, by father is meant revering and lov- 
ing God and the Church. In a celestial sense, by father is meant God ; by mother, 
the communion of saints. 

" The celestial meaning of the sixth commandment is, Thou shalt not hate God. 

" Committing adultery, in a spiritual sense, is adulterating the word of God. 

"Stealing, in the celestial sense, is the taking away divine power from the Lord." 

7. I will oblige the reader with a few more of his extraordi- 
nary expositions : 

" In Scripture, by a garden, a grove, woods, are meant wisdom, intelligence, sci- 
ence ; by the olive, the vine, the cedar, the poplar, and the oak are meant the good 
and truth of the Church, under the different characters of celestial, spiritual, ra- 
tional, natural, and sensual ; by a lamb, an ox, a sheep, a calf, a goat are meant in- 
nocence, charity, and natural affection ; by Egypt is signified Avhat is scientific ; by 
Ashur, what is rational ; by Edom, what is natural ; by Moab, the adulteration of 
good ; by Ammon, the adulteration of truth ; by Jacob is meant the Church natural ; 
by Israel, the Church spiritual ; and by Judith, the Church celestial." 

Can any person of common understanding defend any of these 
expositions ? Are they not so utterly absurd, so far removed 
from all shadow of reason, that, instead of pronouncing them the 
dictates of the Holy Ghost, we cannot but judge them to be the 
whims of a distempered imagination" ? A thousand more equally 
absurd are to be found in all his writings ; but I believe these 
are abundantly sufiicient to show the man. 



494 



LIVING THOUGHTS OF JOHN WESLEY. 



8. Equally extraordinary is the account which the baron gives 
of charity and faith : 

" When a man keeps the ten commandments chanty follows of course. 

" Charity consists in living well. 

*' Charity consists in Avilling what is good." 

That both these accounts are wrong is certain ; but who can 
reconcile one with the other? 

" There can be no faith in an invisible God." 

This is bold indeed ! Was it intended to confute St. Paul 
oaking use of that very expression in describing the faith of 
Moses, " He endured as seeing him that was invisible ?" 

*' Faith in general is a belief that whoever lives well and believes right shall be 
saved." 

This definition is quite ambiguous: believing right may have a 
hundred different meanings; and it is utterly false if that expression 
means any more than a belief " that God is, and that he is a re- 
warder of them that diligently seek him." 

Rather, faith in general is a divine CAadence of things un- 
seen." 

" The Lord is charity and faith in man ; and man is charity and faith in the 
Lord." 

I make no scruple to affirm this is as arrant nonsense as was 
ever j^ronounced by any man in Bedlam. 

9. Be this a specimen of the baron's skill in expounding the 
Scriptures ? Come we now to his memorable visions and revela- 
tions. 

Any serious man may observe that many of these are silly and 
childish to the last degree ; that many others are amazingly odd 
and whimsical ; many palpably absurd, contrary to all sound rea- 
son ; and many more contrary, not only to particular texts, but 
to the whole tenor of Scripture. 

These are interspersed with all the doctrines which he delivers, 
in order to put them beyond all doubt. The grand error which 
we learn from his whole work is that there are not three persons 
in one God. This stares yow in the face, almost in every page, 
from the beginning to the end of his book. So in the very first 
chapter, 

Of God the Creator, 
we read, " God is one, in essence and person, and Jesus Christ is he. 
" .Tcsus Christ is Father, Son, and Holy Ghost. 

" Before the creation of the world there was no Trinity, but it was provided and 



THE WRITINGS OF BAROK SWEDENBORG. 495 



made when God was manifested in the flesh, and then existed in the Lord Jesus 
Christ." 

" A Trinity of divine persons existing before the creation of the world is a Trin- 
ity of Gods." 

10. But he is not content with denying the Trinity. He goes 
much farther than this. He excludes all that believe it from sal- 
vation, and counts it the most damnable of all heresies. 

" The Church is now in so ruinous a state that there are scarce any traces left of 
its ancient glory. And this has come to pass in consequence of their dividing the 
divine Trinity into three persons, each of which is declared to be God and Lord. 
This is the true source of all the atheism in the world." 

I believe no Arian, Socinian, or Mohammedan ever affirmed 
this before. 

Again : " The Nicene and Athanasian doctrine concerning a Trinity have given 
birth to a faith which has entirely overturned the Christian Church." 

Nay, Bishop Bull has indisputably proved that this faith was 
delivered to the saints long before the Nicene Council sat, and 
before Athanasius was born. 

Yet again : " He that confirmeth himself in a plurality of gods, by a pluraUty of 
persons, becomes like a statue formed with movable joints, in the midst of which 
Satan stands and speaks through its mouth." 

So all that believe the Trinity are, according to his charitable 
sentence, possessed by the devil. 

11. To confound all the Trinitarians at a stroke, he adds this 
memorable relation : 

" In the spiritual world (which lies in the midst between heaven and hell, having 
heaven above and hell below) are climates and zones as in the natural. The frigid 
zones are the habitation of those first spirits who, while on earth, were lazy and in- 
dolent. Having once a desire to visit them, I was carried in the spirit to a region 
covered with snow." Remember, this region was in the other world ! " It was on 
the Sabbath day ; and I saw a number of men — that is, human spirits, who had 
their heads covered with lions' skins, by reason of the cold " (or who knows but the 
poor spirits might have been frozen to death ?) " their bodies with the skins of 
leopards, and their legs and feet with bears' skins. I also observed several riding 
in chariots, made in the shape of dragons with horns ; they were drawn by small 
horses without tails, which ran with the impetuosity of terrible fierce beasts. They 
were all flocking toward a church, in which hung a tablet inscribed, 'A divine Be- 
ing, consisting of Father, Son, and Holy Ghost, in essence one, but in persons 
three.' " 

He has abundance of relations to the same purpose. I will add 
but one more : 

" I once saw a spirit as lightning falling from heaven. I asked him the reason of 
it. He replied : ' I was cast down, because I believed that God the Father and God 



496 



LIVING THOUGHTS OF JOHN WESLEY. 



the Son are two persons.' All the angels belieA e they are but one person ; and 
every word that contradicts this causeth in them the same pain as if they should 
snuff up some pungent powder into their nostrils, or as if one should bore their 
ears with an awl. And every one has a place in heaven according to his idea of 
God." 

O, no ; this is a deadly mistake. Eveiy one has a place in 
heaven, not according to his ideas, but according to his works. 

But, notwithstanding all his new revelations, I believe, accord- 
ing to the old one, " there are three that bare record in heaven, 
the Father, the Word, and the Spirit; and these three are one." 

For the t^rm. 2>Grson I contend not. I know no better ; if any 
does, let him use it. 

12. Let us now inquire what is the baron's own belief concern- 
ing the Trinity. 

Of the Lord the Redeemer. 

" The Lord received his soul from Jehovah, and the divinity of the Father was 
the Lord's soul. 

" The humanity whereby God sent himself into the world was the Son of God. 

" The passion of the cross was the final temptation which the Lord endured as 
the grand prophet ; and it was the means of the glorification of his humanity — that 
is, of its union with the divinity of the Father." 

Xo ; there is not a word in all the Bible concerning any such 
union of the humanity of Christ with the divinity of the Father. 
He was then glorified when he was received again into the glory 
which he had before the Avorld began. 

13. What, then, is redemption ? 

" Bringing the hells under subjection and reducing the heavens into order. God's 
omnipotence in accomplishing this work Avas an effect of his humanity." Strange 
indeed ! " It is now believed that his passion on the cross was the very act of his 
redemption. Xo ; the act of his redemption consisted in this, that he accomplished 
the last judgment which was executed in the spiritual world, and then separated 
the sheep from the goats, and drove out of heaven those that were united to the 
dragon. He then formed a new heaven of such as were found worthy, and a new 
hell of such as were found unworthy, and by degrees reduced all things in each 
place to order. By these acts he united himself to the Father, and the Father him- 
self to him." 

" The Lord is now accomplishing redemption — that is, subduing the hells and 
bringing the heavens into order; which was begun in the year 1Y57, together with 
the last judgment executed at the same time." 

What heaps of absurdity are here ! Only fit to have a place 
in Orlando Furioso. 

Redemption is " bringing the hells into subjection.*' When 
were they not in subjection to the Almighty ? "And reducing 
the heavens into order." When was heaven, the abode of angels, 



THE WRITINGS OF BARON SWEDENBORG. 497 



out of order ? God's omnipotence was the effect of his human- 
ity." Blasphemy, joined with consummate nonsense, "lie by 
degrees reduced them to order." By degrees? Koj a word, a 
nod from Jehovah was sufficient. " By these acts he united him- 
self to the Father." Blasphemous nonsense again. The last 
judgment was executed in the year 1757." This is the top of all 
the baron's discourses ! 

" It was once granted me to speak to the mother Mary. She appeared in heaven 
just over my head, and said she was the mother of the Lord, as he was born of her; 
but that when he was made God he put off all the humanity he had from her. 
And, therefore, she is unwilling any should call him her son, because in him all is 
divine," 

In all this jumble of dissonant notions there is not one that is 
supported by any Scripture, taken in its plain, obvious meaning. 
And most of them are as contrary to Scripture as to common 
sense. 

14. But here follows as curious an assertion as any : 

" Christ redeemed the angels as well as men. The angels could not have stood " 
(mark the proof !) " unless the Lord had wrought this redemption, because the 
whole angelic heaven with the Church on earth is as a single man, whose internal is 
the angelic heaven, and whose external is the Church. To be more particular, the 
highest heaven is the head ; the second and lowest heaven are the breast and mid- 
dle region of the body. The Church on earth is the loins and the feet ; the Lord is 
the soul of the whole man. Wherefore, unless the Lord had effected redemption 
this whole man must have been destroyed ; the feet and loins must have perished 
by the defection of the lowest heaven ; the region of the breast by the defection of 
the second heaven ; and then the head, being left without a body, must of necessity 
have fallen into decay." 

Surely, such an argument has not often been seen. But it is 
full as good as the conclusion drawn from it, which is utterly in- 
consistent with the declaration of St. Paul, "He took not 
upon himself the nature of angels " in order to redeem them, but 
only that of man, in order to redeem lost mankind. 

Of the Holy Ghost. 

"The Holy Ghost is not God himself, but the divine operation of God. 
"The Holy Ghost is divine truth. Therefore, our Lord himself is also the Holy 
Ghost. 

" The divine operation, signified by the Holy Ghost, consists in reformation and 
regeneration; and, in proportion as these are effected, in renovation, vivification, 
sanctification, and justification ; and, in proportion as tliese are effected, in purifica- 
tion from evil, remission of sins, and final salvation." 

Whoever is acquainted with the process of the work of God in 
the soul must see, with the fullest evidence, that a man talking 
32 



498 



LIVING THOUGHTS OF JOHN WESLEY, 



of it after this rate is, if not a madman, ignorant of all vital re. 
ligion. 

15. Another grand truth which the baron flatly denies is justi- 
fication by faith ; and he not only denies it, but supposes the be- 
lief of this also to exclude all that believe it from salvation. 

" Do not you know that Luther has renounced his error with respect to justifica- 
tion by faith, and, in consequence thereof, is translated into the societies "of the 
blessed ? 

" The bottomless pit, mentioned in Rev. ix, 2, is in the south-east quarter. Here 
all those are confined who adopt the doctrine of justification by faith alone ; and 
such of them as confirm that doctrine by the word of God are driven forth into a 
desert and mixed with pagans." 

However, they need not stay there always, for the baron as- 
sures us that on " believing that God is not wind, but a man, 
they will be joined to heaven." 

And we may hope the time is near ; for he informs us that 
" some months ago the Lord called together his twelve apostles, 
and sent them forth through the whole spiritual world, as for- 
merly through the natural, with a commission to preach the 
Gospel." 

So if men have not saving faith in this world, they may have it 
in tlie world to come. 

But, indeed, there is no room for any justification in the Script- 
ure sense — that is, forgiveness — if, as he vehemently asserts (after 
Jacob Behmen), that God was never angry. " It is extravagant 
folly," says he, " to teach that God can be angry and punish ; 
nay, it is blasphemy," says this bold man, " to ascribe anger to 
God." Then the Scripture is full of blasphemy ; for it contin- 
ually ascribes anger to God, both in the Old and in the New Tes- 
taments. Nay, our Lord himself is a blasphemer ; for he ascribes 
anger to God : " His Lord was wroth ; " yea, wroth to such a de- 
gree that " he delivered him to the tormentors. So likewise shall 
your heavenly Father do also unto you " (Matt, xviii, 34, 35). In 
flat opposition to which the baron afiirms, " God cannot sentence 
man to damnation ! " 

To those who affirm, with Jacob Behmen, the baron, and most 
of the mystics, that there is no wrath in God, permit me to rec- 
ommend the serious consideration of only one more passage of 
Scripture : " And the kings of the earth, and the great men, and 
every bondman, and every freeman, said to the mountains and 
rocks. Fall on us, and hide us from the face of him that sitteth 
on the throne, and from the wrath of the Lamb : for the great 



THE WRITINGS OF BAROK SWEDENBORG. 



499 



day of his wrath is come ; and who shall be able to stand ? " (Rev. 
vi, 15-17.) Here I would ask, (1) Is not "He that sitteth on the 
throne" distinct from "the Lamb?" (2) Is not "the Lamb" 
Jesus Christ ? God and man ? (3) Is no wrath ascribed to him 
in these words ? Who but a madman can deny it ? And if there 
was no wrath in the Lamb, what were all these afraid of — a 
shadow that never had any real existence ? Would the baron 
have told them, " It is extravagant folly to suppose that God can 
be angry at all ? " 

16. But it is no wonder that he should utter such bold asser- 
tions, seeing he judges himself to be far wiser, not only than the 
inhabitants of this, but than those of the other world. " I was 
amazed," says he (in one of the visits he favored them with), 
" that people who had resided some time in the spiritual world 
should be so ignorant still. Lest they should, continue so, I waved 
my hand as a token for them to listen." He informs you farther 
that " some of them fell into fits " — hysterical or epileptic ? 

Again : " Being on a time in a conversation with angels, there joined us some spirits 
lately arrived from the other world. I related many particulars touching the world 
of spirits which were before unknown to them." 

Yet again : " Being in the world of spirits, I observed a paved way quite crowded 
■with spirits. I was informed it was the way which all pass when they leave the 
natural world. I stopped some of them, who did not yet know that they had left it, 
and questioned them about heaven and hell. They seemed altogether ignorant of 
them. I was amazed, and said, 'There is a heaven and a hell; and you will know 
this when your present stupidity is dispelled. Every spirit, for a few days after death, 
imagines he is still alive in the world.' " No ; not an hour, not a single moment ! 
It is absolutely impossible. " ' This is now the case with you.' So saying, the an- 
gels dispelled their ignorance ; on which they exclaimed, ' 0, where are we?' We 
said, ' You are no longer in the natural world, but in the spiritual.' They cried 
out, ' Then show us the way to heaven.' We said, ' Follow us.' They did so. The 
keepers of the gate opened it and let us all in; but when those who receive stran- 
gers examined them, they said, instantly, ' Begone ; for ye have no conjunction with 
heaven.' So they departed and hastened back." 

17. Permit me now to mention a few of ,his peculiar sentiments 
before I pi-oceed to those relative to the world of spirits. 

" These truths are implanted in the understanding, in a place inferior to the 
soul." 

What place is that, in the understanding, which is inferior to 
the soul ? 

*' Faith enters into man from the soul into the superior regions of the under- 
standing." 

Is, then, the soul placed between the superior and inferior re- 
gion of the understanding ? 



soo 



LIVING THOUGHTS OF JOHN WESLEY. 



" The human understanding is, as it wei'e, the refining vessel, wherein natural 
faith is changed into spiritual faith." 

I cannot at all comprehend this. It is quite above my under- 
standing. 

" The human mind is an organized form, consisting of spiritual substances within, 
and natural substances without, and, lastly, of material substances." 

Nay, natural substances must be either matter or not matter. 
But, indeed, the mind is not matter, but spirit. 

"Every man at death casteth off the body and retains the soul only, with a cir- 
cumambient accretion which is derived from the purest parts of nature. But this 
accretion in those admitted into heaven is undermost, and the spiritual part upper- 
most ; whereas in such as go to hell it is uppermost, and the spiritual part is under- 
most. Hence a man-angel speaks by influence from heaven ; a man-devil by influ- 
ence from hell." 

" The form of God is truly and verily human ; for God is true and very man." 

But the Scripture says, "God is not a man." Which shall I 
believe, the Bible or the baron ? 

This is my grand objection to the baron's whole system relative 
to the invisible world : that it is not only quite unconnected with 
Scripture, but quite inconsistent with it. It strikes at the veiy 
foundation of Scripture. If this stands the Bible must fall. 

18. The account which he gives of the creation is this: "By the light and heat 
proceeding from the spiritual sun, spiritual atmospheres were created. These being 
three, three heavens were formed, one for the highest angels, another for angels of 
the second degree, and the third for the lowest angels. But the spiritual universe 
could not subsist without a natural universe. Therefore, the natural sun was created 
at the same time; and by means of his light and heat three natural atmospheres 
were formed, inclosing the former, as the shell of a nut does the kernel." So, then, 
the spiritual world is inclosed in the natural ! I thought it had been " in the midst 
between heaven and hell ! " " By means of these atmospheres the terraqueous 
globe was formed, to be the abode of man and other animals. So God did not 
create the universe out of nothing, but by means of the spiritual sun." 

But out of what did he create the spiritual sun ? It was created, 
unless it was eternal. Therefore, this, or something else, was 
created out of nothing, unless some creature was co-eternal with 
its Creator. So that we must come, at last, to something created 
out of nothing ; and this alone is properly creation. In this sense 
it was that " God in the beginning created the heavens and the 
earth." And Avhat a sublimity is there, with the utmost simplicity, 
in the Mosaic account of the creation ! How widely different 
from the odd, whimsical account of the baron and JacobBehmenI 

19. He informs you farther, " There is a full correspondence between angels and 
men." Of what kind 'i Not the wisest mortal can guess till the barou unfolds the 



THE WRITINGS OF BARON SWEDENBORG. 



501 



m5'stery. " There is not a single society in heaven which does not correspond with 
some part or member in man. One society in heaven is in the province of the heart 
or pancreas. Others are in correspondence with the spleen or the stomach, with 
the eye or the ear, and so on. The angels also know in what district of any part of 
man they dwell. I have seen a society of angels, consisting of many thousands, 
which appeared as a single man. 

" And God joins all the heavenly societies in one, that they may be as a single 
man in his sight. Yea, and he joins together the congregations in hell, that they 
may be as a single infernal form. He separates these from heaven by a great gulf, 
lest heaven should be an occasion of torment to them. When I had informed an 
assembly of spirits of these things which they did not know before, the spirits 
which wore hats departed with their hats under their arms. In the spiritual world 
the intelligent spirits wear hats, but the stupid wear bonnets because they are bald, 
and baldness signifies stupidity." 

I really think this needs no comment. He that can receive it, 
let him receive it. 

20. " As angels and spirits are men (for no angel was ever created such), so they 
have divine worship; they have preaching in their temples; they have books and 
writings ; particularly the word of God. 

" The word, kept in the temples of the spiritual world, shines like a star of the 
first magnitude, sometimes like the sun ; and from the radiance that encompasses 
it, there are beautiful rainbows formed about it. Yea, when any verse of it is wrote 
on paper, and the paper thrown into the air, that paper emits a bright light of the 
same form with the paper itself. And if any one rubs his hands, face, or clothes 
against the word, they emit a strong light, as I have often seen ; but if any one who 
is under the influence of falsehood looks at the word as it lies in the holy repository, 
it appears to him quite black. If he touches it, it occasions an explosion attended 
with a loud noise ; and he is thrown to a corner of the room, where he lies as dead for 
the space of an hour. If he write any passage of it on a piece of paper, and the 
paper be thrown up toward heaven, the same explosion follows, and the paper is torn 
to pieces and vanishes away." 

Observe : These things could only be done by the almighty 
])ower of God. And can any one think the all-wise God would 
work all these miracles for no end ? 

21. "Every verse communicates with some particular society in heaven, and the 
whole communicates with the universal heaven. Therefore, as the Lord is God, so 
also heaven is the word." Exquisite nonsense and self-contradiction ! 

" There was an ancient word extant in the world previous to that given to the 
children of Israel." I cannot believe it. I believe there were no letters in the 
v, orld till God wrote the two tables. " This word is preserved in heaven, and also 
iu Great Tartary. 

" I liave conversed with angels who came from Great Tartary, and informed me 
the Tartars have had it time immemorial. They said, likewise, that in this word is 
contained the 'Book of Jasher,' mentioned Josh, x, 13, and the book called, 'The 
Wars of the Lord,' mentioned Num. xxi, 14. They told me that they cannot en- 
dure any foreigner to come among them ; that the spirits from Tartary are separated 
from others, dwelling in a more eminent expanse ; and they do not admit among 



602 



LIVING THOUGHTS OF JOHN WESLEY. 



them any from the Christian world. The cause of this separation is because they 
are in possession of another word." 

What, and do they envy it to others ? And does this envy occa- 
sion their being so inhospitable? One may boldly say this in- 
formation never came from the angels of God ! 

Of Heaven and Hell. 

22. Many of the preceding errors are not small, neither are they 
of little importance. But of far greater importance are the ac- 
counts he gives us "concerning heaven and hell." I have now 
his treatise on this subject lying before me, a few extracts from 
which I shall lay before the reader : 

" Many learned Christians, when they find themselves, after death, in a body, in 
garments, and in houses, are in amazement." 

And well they may be, since the Scripture gives us not the least 
intimation of any such thing. 

" I have conversed with all whom I knew in the body, after their departure from 
it ; with some for months, with some a year, and with many others ; in all, I sup- 
pose, a hundred thousand ; many of whom were in heaven and many in hell." 

Perhaps, in a course of years, the gentleman of Argos might see 
a hundred thousand actors. 

*' Spirits are men in human form, and still they see, hear, and enjoy their senses." 

" When they enter the other world, they retain the same face and voice that they 
had before ; but after a time these are changed, according to their predominant 
affection, into beauty or deformity." 

" As soon as they arrive all who were relations, friends, or acquaintance before 
meet and converse together, having a perfect remembrance of each other. But 
they are soon parted, according to the different lives they had led, and no more see 
or know one another." 

" Arians find no place in heaven, but are gradually divested of the power of 
thinking right on any subject. At length they either become mutes, or else talk 
foolishly, moping about with their arms hanging down before them like paralytics 
or idiots." 

" When a man dies he is equally in a body as before, nor is there to all appear- 
ance the least difference ; only it is a spiritual body, freed from all the grossness of 
matter ; so he seems to himself to be as he was in this world, and knows not as 
yet that he has passed through death. He possesses every outward and inward 
sense that he possessed before ; and he who took delight in studying, reads and 
writes as before. He leaves nothing behind him but his earthly covering; he takes 
Avith him his memory ; retaining all that he ever heard, saw, read, learned, or thought 
in the world, from his infancy to his leaving it." 

Who is able to reconcile this either with Scripture, pliilosophy, 
or common-sense ? 

"After death the examining angels inspect a man's face and conunence their 



THE WRITINGS OF BARON SWEDENBORG. 



503 



inquest, which begins at the fingers of each hand, and is from thence continued 
throughout the whole body." 

Was ever so odd a thing imagined as this examining spirits from 
the fingers' ends ? 

23. " The new comers are tried by good spirits. They are known from turning 
themselves frequently to certain points of the compass, and from taking the ways 
that lead thereto when they are left alone. 

" Men eminently holy are taken to heaven immediately after death, and men em- 
inently wicked cast into hell. But most spirits go through three states before they 
enter either hell or heaven. 

" In the first men do not know that they are dead. This may continue a week, a 
month, a year. Men and their wives commonly continue together a longer or shorter 
time, according as they agreed in this world. But if they have lived at variance, 
they usually break into strife and quarreling, even unto fighting. Yet they are not 
totally separated till they enter their second state. 

" The second state is their inferior state, in which both the good and bad, being 
stripped of all disguise and all self-deceit, see and show what spirit they are of. 

" The third state is a state of instruction for them to go to heaven. 

*' But few spirits go to heaven till they have undergone vastation. This is per- 
formed in subterraneous places, where some pass through very painful discipline. 
Here they are divested of all earthly affections, without which admission into 
heaven would be attended with danger. The region appointed for vastation is 
under the feet and surrounded with infernals. Evil spirits are employed in the vasta- 
tion of the good." 

Then the wicked do not cease from troubling, neither are the 
weary at rest ! 

How exceeding small is the diiFerence between the Romish and 
the mystic purgatory ! 

24. " Spirits that desire to go to heaven are told that God denies entrance into 
heaven to no one, and if they desire it they may be admitted into it and stay there. 
Some of them, accordingly, were admitted ; but no sooner did they enter than they 
were struck with the influx of the heavenly light and seized with such a heartfelt 
agony that they were racked with infernal pains, and, being mad with anguish, cast 
themselves down headlong. 

" Sometimes hypocrites insinuate themselves into heaven. But they presently 
feel an inward anguish, on which they cast themselves headlong into hell among 
their fellows." 

But how did they pass the great gulf? Is it filled up since the 
time of Dives and Lazarus ? 

25. Let us now consider what account the baron gives of the 
inhabitants of heaven : 

" God sometimes appears in heaven in an angelical form, but commonly as a sun; 
not horizontally or vertically, but before the face of the angels in a middle attitude. 
He appears in two places, in one before the right eye, in the other before the left 
eye. Before the right he appears as a perfect sun ; before the left, as a bright 
moon of the same size with our moon, and surrounded with many lesser moons." 



S04 



LIVING THOUGHTS OF JOHN WESLEY, 



How agrees this poor, low, childish account, with that grand 
one of the apostle's, " Who dwelleth in the light which no man 
can approach unto; whom no man hath seen, nor can see?" (1 
Tim. vi, 1-16.) No; nor men-angels, as the baron calls them. 

" There is not an angel in heaven that was created such, nor a devil that was 
once a good angel ; but all the angels and all the devils were formerly men upon 
earth." 

This grand, position of the baron, which runs through all his 
works, that all angels and devils were once men, without which 
his whole hypothesis falls to the ground, is palpably contrary to 
Scripture. We read in the thirty-eighth chapter of Job, " When 
I laid the foundations of the earth, the morning stars sang to- 
gether, and all the sons of God shouted for joy." But man was not 
yet created. Therefore, these sons of God were not, nor ever 
had been, men. 

On the other hand, we read (2 Cor. xi, 3), " The serpent " — that 
is, the devil — " beguiled Eve through his subtlety." But this devil 
could not have been a man ; for Abel, the first man that died, 
was not yet born. 

** The angels are of both sexes, and there is marriage in heaven as well as on 
earth. Their beatitudes of spiritual conjugal love may be reckoned up to many 
thousands," 

How is this consistent with our Lord's words, " In the resur- 
rection they neither marry, nor are given in marriage, but are as 
the angels of God in heaven ?" (Matt, xxii, 30.) 

" The angels are not always in the same state, with regard to love and wisdom ; 
sometimes their love is intense, sometimes not. When it is lowest, they may be said 
to be in the shade and in the cold, as their brightness is obscured and their state 
unjoyous. They are eclipsed and in a joyless state ; otherwise, they would be car- 
ried away by self-love." 

What ! Can the angels in heaven be " carried away by self- 
love ? " Then they may drop into hell. 

" The angels of the highest heaven are naked because they are in perfect inno- 
cence." (I thought all the angels had been in perfect innocence.) " The next in 
flame-colored robes, the lower in white. 

" The angels of an inferior heaven cannot converse with those of the superior, 
neither can they see them when they look up, their heaven being veiled, as it were, 
with a dark mist ; nor can the superior angels converse with them without being 
deprived of their Avisdom. 

" Divine influx passes from God to man through his forehead ; from the lower 
angels, all round from his forehead and temples ; from the highest angels, through 
the back part of his head." 



THE WRITINGS OF BARON SWEDENBORG. 



505 



26. It would be tedious to point out the particular oddities and 
absurdities in the preceding account. It may suffice to remark 
in general that it contains nothing sublime, nothing worthy the 
dignity of the subject. Most of the images are low and mean 
and earthly, not raising, but sinking the mind of the render ; 
representing the very angels of God in such a light as might 
move us not to worship, but despise them. And there is a gross- 
ness and coarseness in his whole description of the invisible 
world which I am afraid will exceedingly tend to confirm rational 
infidels in a total disbelief of it. 

27. But the most dangerous part of all his writings I take to 
be the account which he gives of hell. It directly tends to fa- 
miliarize it to unholy men, to remove all their terror, and to make 
them consider it not as a place of torment, but a very tolerable 
habitation. 

" In hell," says he, there appear bats and owls, and likewise wolves, tigers, rats, 
and mice ; and there grow thorns and thistles, briers and brambles. But these 
sometimes disappear ; and then nothing is to be seen but heaps of stones and fens 
full of croaking frogs." 

Yes ; much more is to be seen in his Treatise of Heaven and 
Hell. Hear his own words : 

" I was allowed to look into the hells. There are three hells as well as three 
heavens. Some of them appeared like caverns in rocks, first proceeding far hori- 
zontally, then descending, either perpendicularly or by windings, to a great depth. 
Some resembled the dens of wild beasts, others the subterraneous works in mines. 
Most of them are of three degrees of descent ; the uppermost dark, the lowest of a 
fiery appearance. In some hells appear, as it were, ruins of houses in which in- 
fernal spirits skulk. In the milder hells are a kind of rude cottages ; in some 
places like a city with streets and lanes, inhabited by infernal spirits that live to- 
gether in hatred, quarrelings, and fighting, even to blood, while in the streets thefts 
and robberies are committed. There are also gloomy woods in which the spirits 
Avander like Avild beasts, and caves into which some, when pursued by others, fly 
for refuge. Moreover, there are sandy deserts with ragged rocks and scattered cot- 
tages ; and to these deserts the worst spirits are at last driven." 

28. But how does this agree with what we read in the Script- 
ure concerning hell fire ? 

The baron answers : " Hell fire is not a material fire, but it is the love of self and 
the world, together with all the inordinate passions and evil concupiscences spring- 
ing therefrom. They Avho are in hell have no sensation of heat or burning, but only 
such kind of heat as inflames their evil passions. But this heat is turned into in- 
tense cold on any influx of heat from heaven. At such times the infcrnals are seized 
with a convulsive shivering, like people in an ague fit." 

It was said : " Evil spirits cast themselves into hell of their own accord. IIow 
does this come to pass ? There exhale from hell into the world of spirits certain 



306 



LIVIXG THOUGHTS OF JOHN WESLEY. 



fetid vapors, which evil spirits are greedily fond of. For as was the sin which each 
was fond of in this life, such is the stink of which he is fond in the next. Thus 
they that had perverted divine truths delight in urinous smells ; misers in such 
smells as proceed from swine and putrefying flesh ; while such as lived in sensual 
pleasures find their gratification in ordure ; and hence we may perceive whence mel- 
ancholy and lowness of spirits proceed. Those spirits that dehght in things indi- 
gested and putrid, such as meats corrupted in the stomach, hold their confabula- 
tions in such sinks of uncleanness in man as are suitable to their impure affections. 
These spirits are near the stomach, some higher, some lower, and occasion uneasi- 
ness of mind ; but this anguish those who know no better ascribe to disorders of 
the stomach or bowels." 

But to return : " From every particular hell exhale effluvia from the qualities of 
the spirits therein. These striking the senses of those that are of similar affections 
excite in them the most grateful perceptions. They presently turn to the quarter 
whence those effluvia rise, and hasten to be there. On their first arrival they are 
received with a show of kindness ; but it lasts only a few hours ; then they are 
vexed all manner of ways. And these miseries are called hell fire. 

" Gnashing of teeth means the various disputes and wranglings of such as are 
in error." 

How egregiously trifling is this account ! So puerile, so far 
beneath the importance of the subject that one who did not 
know the character of the writer might naturally imagine he 
was turning it into burlesque. 

29. But the masterpiece of all he has wrote upon the head you 
have in the following account, which I transcribe at large, that 
the pious reader may know how to judge of this highly illumi- 
11. jd author : 

" The state of those who enter the other world is as follows : 
] . As soon as they die they do not know for some days but that they 
are living in the former world." This is a favorite sentiment of 
the baron ; but how palpably absurd ! " 2. They then see they 
are in the world of spirits, which is between heaven and hell." 
'^o ; this will never agree with our Lord's words, " To-day shalt 
thou be with me in paradise ; " neither with those, " The rich 
man also died ; and in hell he lifted up his eyes, being in tor- 
ment." Here Avas no interval ; but as soon as ever he had left 
the earth he was lifting up his eyes in hell ! " 3. The new spirit 
is led about to various societies, good and bad, and examined 
how he is affected by one or the other. 4. If he is affected with 
good, he is introduced to good ones of various kinds till he comes 
to a society corresponding with his own natural affection. He 
there puts off the natural and puts on the spiritual affection, 
and then is taken up into heaven." How utterly contrary is this 
roundabout way to the plain words of Scripture, " The poor man 



THE WRITINGS OF BARON SWEDENBORG. 



507 



died, and was carried of angels into Abraham's bosom! " See, 
the instant the soul left the body it was lodged in the paradise 
of God. " 5. They who have no affection to good are introduced 
to the evil societies of various kinds till they come to one that 
corresponds with their evil affections." O, no ; the devil and his 
angels will make shorter work with those that know not God. 
<' 6. Such as formerly enjoyed power and authority are made 
rulers over societies ; but as they know not how to use their au- 
thority, after a few days they are degraded from it. I have seen 
such spirits when they were removed from one society to an- 
other, and invested with power in each, yet after a short time de- 
graded in all. 7. After frequent degradations they do not care 
engage in any other public office, but retire and sit down in sad- 
ness till they are removed into a desert, where there are cottages 
for their habitations. There work is given them to do, and in 
proportion as they do it they receive food ; but if they do it not 
they are kept fasting till hunger forces them to work. Food in 
the spiritual world is like the various kinds of food in our world; 
and it is given from heaven by the Lord to every one, according 
to the services he performs ; for to him who does no service no 
food is given." Did ever mortal before so practice the art of sink- 
ing ? give so poor, low, gross an account of the other world ? 
But he proceeds : " 8. After some time they are disgusted Avith 
all employment, and then they go out of their cottages, and sit 
down in solitude and indolence. But as no food is given them 
they grow hungry, and think of nothing but how they may get 
something to eat. Some of whom they ask alms say, * Come 
with us and we will give you work and meat too.' " Can any 
one believe this — that spirits suffer hunger and are obliged to 
go a-begging ? " 9. They work awhile, but then leave their 
work and. betake themselves to company till their masters turn 
them off. 10. On their dismission they see a path that leads to a 
sort of cavern. The door is opened, and they enter in and ask 
whether any food is to be had there. Being answered, ' There 
is,' they ask leave to stay there, and leave is given them. Then 
they are brought into the cavern, and tlie door is shut after them. 
The governor of the cavern comes, and says, * Ye are never to 
leave this place more. Behold your companions ; they all work 
hard ; and in proportion to their work they receive food from 
heaven.' Their companions then tell them, * Our governor knows 
for what work every one is best suited. He enjoins it daily, 
and when we have finished our work we receive our food.' " O, 



BOS 



LIT IX G THOUGHTS OF JOHN WESLEY. 



how mucli more comfortable is the condition of these spirits in 
hell than that of the galley slaves at Marseilles, or the Indians 
in the mines of Potosi ! " * But if we will not finish our work 
we receive neither food nor clothes.' " Clothes I I never knew 
before that we should want any in the other world. " If any 
does mischief to another he is thrown into a corner of the cavern 
upon a couch of cursed dust." Does he mean of hot ashes? 
" Here he is miserably tormented till the governor sees he re- 
])ents, and then he is taken off and ordered again to his work." 
Was ever any thing more curious or more encouraging to men 
that resolve to live and die in their sins ? You see, there is place 
for repentance even in hell ! If he repent of his sins even there, 
though he may be tormented awhile, yet the devil, seeing him 
penitent, will have mercy upon him! But here is more comfort 
still : " Every one in hell is at liberty to walk, converse, and to 
sleep when he has done his work. He is then " — surely, such a 
thought never entered into the heart of a Christian before ! — " He 
is then led into the inner part of the cavern, where there ar.e har- 
lots, and he is permitted to take one for himself." Amazing ! 
So the Christian Koran exceeds even the Mohammedan ! Mo- 
hammed allowed such to be in paradise, but he never thought of 
placing them in hell ! The baron should have concluded here, 
for nothing can exceed this. But he adds : " Hell consists of 
such caverns, which are nothing but eternal work-houses. The 
work of those who were unjust judges is to prepare vermilion 
and to mix it up into a j^aint to paint the faces of harlots. The 
most abandoned spirits are driven into a wilderness and com- 
pelled to carry burdens." 

So here is the uttermost punishment that is allotted for the 
worst of all the damned spirits ! 

30. I will add but one more of the baron's dreams, to illustrate one of the pre- 
ceding : " Satan was once permitted to ascend out of hell with a woman to my 
house. She was of the tribe of Sirens, who can assume all figures and all habits 
of beauty and •ornament. All such are harlots in the world of spirits. I asked 
Satan if the woman was his wife. He answered, ' Neither I nor any in our society 
have wives ; she is my harlot.' She then inspired him with wanton lust, and he 
kissed her and cried, 'Ah, my Adonis ! " I said, ' What do thou and thy compan- 
ions think of God ? ' He said, ' God, heaven, angels, and the like are all empty 
words.' I answered, ' 0, Satan, thou hast lost thy understanding ! Recollect that 
thou hast lived in another world ! ' Immediately his recollection returned, and he 
saw his error. But the cloud soon returned upon his understanding, and he was 
just the same as before." 

31. Having now taken a sufficient view of the baron's reveries, 



THE WRITIXGS OF BARON SWEDENBORG. 



509 



] st us turn to the oracles of God. What saith tlie Scripture ? 
What account does God himself give of the state of wicked men 
after death ? Not to multiply texts, I will cite a very few out of 
many that might be produced : " Tophet is ordained of old : he 
hath made it deep and large " (God himself, not man). " The 
pile thereof is fire and much wood; the breath of the Lord, like a 
stream of brimstone, doth kindle it " (Isa. xxx, 33). If thine 
eye offend thee, pluck it out : it is better for thee to enter into 
the kingdom of God with one eye, than having two eyes to be 
cast into hell fire: where their worm dieth not, and the fire is 
not quenched" (Mark ix, 47. 48). " Depart from me, ye cursed, 
into everlasting fire, prepared for the devil and his angels " (Matt. 
XXV, 41). "Who shall be punished with everlasting destruction 
from the presence of the Lord, and from the glory of his power " 
(2 Thess. i, 9). And in what condition are those that are pun- 
ished with this everlasting destruction ? Do they eat and drink 
and wear apparel and chose themselves harlots and walk and 
enjoy sweet sleep ? Nothing less. If the word of God is true, 
if " the Scripture cannot be broken," the wicked, one and all, 
" are cast into a lake of fire burning with brimstone " (Rev. xix, 
20). Yea, " whosoever is not found written in the book of life 
will be c.ist into the lake of fire" (xx, 15). But they will not eat 
or drink or converse or dally with women, neither will they sleep 
there. For " they have no rest day nor night ; but the smoke of 
their torment ascendeth up for ever and ever." 

32. Who illuminated either Jacob Behmen or Baron Sweden- 
borg flatly to contradict these things ? It could not be the God 
of the holy prophets ; for he is always consistent with himself. 
Certainly, it was the spirit of darkness. And, indeed, " the light 
which was in them was darkness," while they labored to kill the 
never-dying worm and to put out the unquenchable fire ! And 
with what face can any that profess to believe the Bible give any 
countenance to these dreamers ? that filthy dreamer in particular 
who takes care to provide harlots instead of fire and brimstone 
for the devils and damned spirits in hell ! O, my brethren, let 
none of you that fear God recommend such a writer any more, 
much less labor to make the deadly poison palatable by sweeten- 
ing it with all care ! All his folly and nonsense we may excuse, 
but not making God a liar, not his contradicting, in so open and 
flagrant a manner, the whole oracles of. God ! True, his tales are 
often exceeding lively, and as entertaining as the tales of the 
fairies, but I dare not give up my Bible for them, and I must 



LIVING TR OUGHTS OF JOHN WESLEY. 



give up one or tlie other. If the preceding extracts are from 
God, then the Bible is only a fable ; but if " all Scriptures ai e 
given by inspiration of God," then let these dreams sink into the 
pit from whence they came. John Wesley. 

Wakefield, May 9, 1782. 



CHOICE EXTRACTS FROM MR. WESLEY'S CORRESPONDENCE WITK 
VARIOUS PERSONS. 

To his father. 

Lincoln College, December 19, 1*729. 
Dear Sir : As I was looking over, the other day, Mr. Ditton's 
discourse on the Resurrection of Christ, I found toward the end 
of it a sort of essay on the Origin of Evil. I fancied the short- 
ness of it, if nothing else, would make you willing to read it ; 
though very probably you will not find much in it which has not 
occurred to your thoughts before. 

" Since the supreme Being must needs be infinitely and essentially good, as well 
as wise and powerful, it has been esteemed no little difficulty to show how evil 
came into the world. Unde malum [whence came evil] has been a mighty ques- 
tion." 

There were some who, in order to solve this, supposed two 
supreme, governing principles, the one a good, the other an evil 
one ; which latter was independent on, and of equal power with, 
the former, and the author of all that was irregular or bad in the 
universe. This monstrous scheme the Manichees fell into and 
much improved, but were sufficiently confuted by St. Austin, who 
had reason to be particularly acquainted with their tenets. 

But the plain truth is, the Iwpothesis requires no more to the 
confutation of it than the bare proposing it. Two supreme, inde- 
pendent principles is next door to a contradiction in terms. It 
is the very same thing, in result and consequence, ns sajnng two 
absolute infinites ; and he that says two had as good say ten or 
fifty or any other number whatever. Nay, if there can be two 
essentially distinct, absolute infinites, there may be an infinity of 
such absolute infinites ; that is as much as to say, none of them all 
would be an absolute infinite, or that none of them all would be 
properly and really infinite. " For real infinity is strict and abso- 
lute infinity, and only that." I am, dear sir. 

Your dutiful and affectionate son. 

To the Same. 

Janiiary, 11 o\. 

Dear Sir : Though some of the postulata upon which Arch- 
bishop King builds his hypothesis of the Origin of Evil be such 
as very few will admit of, yet, since the superstructure is regular 
and well-contrived, I thought you would not be unwilling to see 



EXTRACTS FROM HIS CORRESPONDENCE. 



511 



the scheme of that celebrated work. He divides it into five 
chapters. 

The sum of the first chapter is this : The first notions we have 
of outward things are our conceptions of motion, matter, and 
space. Concerning each of these, we soon observe that it does 
not exist of itself ; and, consequently, that there must be some 
first cause to which all of them owe their existence. Although 
we have no faculty for the direct perception of this First Cause, 
and so can know very little more of him than a blind man of 
light, yet thus much we know of him by the faculties we have, 
that he is one infinite in nature and power, free, intelligent, and 
omniscient; that, consequently, he proposes to himself an end in 
every one of his actions ; and that the end of his creating the 
world was the exercise of his power and wisdom and goodness ; 
which he, therefore, made as perfect as it could be made by in- 
finite goodness and power and wisdom. 

Chapter 11. But if so, how came evil into the world ? If the 
world was made by such an agent with such an intention, how is 
it that either imperfection or natural or moral evils have a })lace 
in it ? Is not this difiiculty best solved by the Manichgean suppo- 
sition that there is an evil as well as a good principle? By no 
means; for it is just as repugnant to infinite goodness to create 
what it foresaw would be spoiled by another as to create what 
would be spoiled by the constitution of its own nature ; their 
supposition, therefore, leaves the difiiculty as it found it. But if 
it could be proved that to permit evils in the world is consistent 
with, nay, necessarily results from, infinite goodness, then the dif- 
ficulty would vanish ; and to prove this is the design of the fol- 
lowing treatise. 

Chapter III. All created beings, as such, are necessarily imper- 
fect ; nay, infinitely distant from supreme perfection. Nor can 
they all be equally perfect, since some must be only parts of others. 
As to their properties, too, some must be perfecter than others ; 
for suppose any number of the most perfect beings created, in- 
finite goodness would prompt the Creator to add less perfect 
beings to those, if their existence neither lessened the number 
nor conveniences of the more perfect. The existence of matter, 
for instance, neither lessens the number nor the conveniences of 
pure spirits. Therefore, the addition of material beings to spirit- 
ual was not contrary to, but resulted from, infinite goodness. 

Chapter IV. As the evils of imperfection necessarily spring from 
this, that the imperfect things were made out of nothing, so nat- 
ural evils necessarily spring from their being made out of matter. 
For matter is totally useless without motion, or even without such 
a motion as will divide it into parts ; but this cannot be done with- 
out a contrariety of motions, and from this necessarily flows gen- 
eration and corruption. 

The material part of us being thus liable to corruption, pain is 
necessary to make us watchful against it, and to warn us of what 



512 



LIVING THOUGHTS OF JOHN WESLEY. 



tends toward it ; as is the fear of death likewise, which is of use 
in many cases that pain does not reach. From these all the pas- 
sions necessarily spring ; nor can these be extinguished while 
those remain. But if pain and the fear of death w^ere extin- 
guished, no animal could long subsist. Since, therefore, these 
evils are necessarily joined w4th more than equivalent goods, the 
permitting these is not repugnant to, but flows from, infinite good- 
ness. The same observation holds as to hunger, thirst, childhood, 
age, diseases, wild beasts, and poisons. They are all, therefore, 
permitted because each of them is necessarily connected with such 
a good as outweighs the evil. 

Chapter V. Touching moral evils (by which I mean "incon- 
veniences arising from the choice of the sufferer "), I propose to 
show : 1. What is the nature of choice or election. 2. That our 
happiness consists in the elections or choices we make. 3. What 
elections are improper to be made. 4. How we come to make 
such elections. And, 5. How our making them is consistent with 
the divine power and goodness. 

1. By liberty I mean an active, self-determining power, which 
does not choose things because they are pleasing, but is pleased 
with them because it chooses them. 

That God is endued with sucli a power I conclude, (1) Because 
nothing is good or evil, pleasing or displeasing to him before he 
chooses it. (2) Because his will or choice is the cause of good- 
ness in all created things. (3) Because if God had not been en- 
dued with such a principle he would never have created any thing. 

But it is to be observed, farther, that God sees and chooses 
whatever is connected with w^hat he chooses in the same instant ; 
and that he likewise chooses w^hatever is convenient for his creat- 
ures, in the same moment wherein he chooses to create them. 

That man partakes of this principle I conclude, (1) Because 
experience shows it. (2) Because we observe in ourselves the 
signs and properties of such power. We observe we can coun- 
teract our appetites, senses, and even our reason, if we so choose; 
which we can no otherwise account for than by admitting such a 
power in ourselves. 

2. The more of this power any being possesses, the less subject 
he is to the impulses of external agents, and the more commodi- 
ous is his condition. Happiness rises from a due use of our fac- 
ulties ; if, therefore, this be the noblest of all our faculties, then 
our chief happiness lies in the due use of this ; that is, in our 
elections. And, farther, election is the cause why things please 
us ; he, therefore, who has an uncontrolled power of electing may 
please himself always ; and if things fall out contrary to what he 
chooses he may change his choice and suit it to them, and so still 
be happy. Indeed, in this life his natural appetites will sometimes 
disturb his elections, and so prevent his perfect happiness ; yet is 
it a fair step toward it that he has a power that can at all times 
And pleasure in itself, however outward things vary. 



EXTRACTS FROM HIS OORRESPONDENG^. 



513 



3. True it is, that this power sometimes gives pain ; namely, 
when it falls short of what it chooses ; which may come to pass 
if ^YQ choose either things impossible to be had or inconsistent 
with each other, or such as are out of our power (perhaps because 
others chose them before us) ; or, lastly, such as necessarily leads 
us into natural evils. 

4. And into these foolish choices we may be betrayed either by 
ignorance, negligence, by indulging the exercise of liberty too 
far, by obstinacy or habit ; or, lastly, by the importunity of our 
natural appetites. Hence it appears how cautious we ought to be 
in choosing ; for, though we may alter our choice, yet to make 
that alteration is painful ; the more painful the longer we have 
persisted in it. 

5. There are three ways by which God might have hindered 
his creatures from thus abusing their liberty. First, by not creat- 
ing any being free ; but had this method been taken, then, (1) The 
whole universe would have been a mere machine. (2) That would 
have been wanting which is most pleasing to God of any thing in 
the universe, namely, the free service of his reasonable creatures. 
(3) His reasonable creatures would have been in a worse state 
than they are now, for only free agents can be perfectly happy ; 
as, without a possibility of choosing wrong there can be no free- 
dom. 

The second way by which God might prevent the abuse of 
liberty is by overruling this power, and constraining us to choose 
right. But this would be to do and undo, to contradict himself, 
to take away what he had given. 

The third way by which God might have hindered his creatures 
from making an ill-use of liberty is by placing them where they 
should have no temptation to abuse it. But this, too, would have 
been the same in effect as to have given them no liberty at all. 
I am, dear sir. Your affectionate and dutiful son. 

Letter to his Mother. 

January 18, 1Y25. 

You have so well satisfied me as to the tenets of Thomas a 
Kempis that I have ventured to trouble you once more on a 
more dubious subject. I have heard one I take to be a person of 
good judgment say that she would advise no one very young to 
read Dr. Taylor on Holy Living and Dying. She added, that 
he almost put her out of her senses when she was fifteen or six- 
teen years old ; because he seemed to exclude all from being in a 
way of salvation who did not come up to his rules, some of which 
are altogether impracticable. A fear of being tedious will make 
me confine myself to one or two instances, in which I am doubt- 
ful, though several others might be produced of almost equal 
consequence. In reference to humility, the bishop says : " We 
must be sure, in some sense or other, to think ourselves the worst 
in every company where we come." And in treating of repent- 
33 



514 



• LIVING THOUGHTS OF JOHN WESLEY. 



ance he says: "Whether God has forgiven us or no, we know not;; 
therefore be sorrowful for ever having sinned." I take the more- 
notice of this last sentence, because it seems to contradict his own 
words in the next section, where he says that by the Lord's Sup- 
per all the members are united to one another, and to Christ the 
Head. The Holy Ghost confers on us the graces necessary for, 
and our souls receive the seeds of, an immortal nature. Now 
surely these graces are not of so little force as that we cannot 
perceive whether we have them or not ; if we dwell in Christ, 
and Christ in us, which he will not do unless we are regenerate, 
certainly we must be sensible of it. If we can never have any 
certainty of our being in a state of salvation, good reason it is- 
that every moment should be spent, not in joy, but in fear and 
trembling ; and then, undoubtedly, in this life, we are of all men 
most miserable. God deliver us from such a fearful expectation 
as this ! Humility is undoubtedly necessary to salvation ; and if 
all these things are essential to humility, who can be humble, who- 
can be saved ? 

To the Same. 

January^ 1'727. 

I am shortly to take my master's degree. As I shall from that 
time be less interrupted by business not of my own choosing, I 
have drawn up for myself a scheme of studies from which I do 
not intend, for some years at least, to vary. I am perfectly come 
over to your opinion, that there are many truths it is not worth 
Avhile to know. Curiosity, indeed, might be a sufficient plea for 
our laying out some time upon them if we had half a dozen cent- 
uries of life to come ; but methinks it is great ill husbandry to 
spend a considerable part of the small pittance now allowed us 
in what makes us neither a quick nor a sure return. 

Two days ago I was reading a dispute between those celebrated 
masters of controversy, Bishop Atterbury and Bishop Hoadly, 
but must own I was so injudicious as to break off in the middle. 
I could not conceive that the dignity of the end was at all pro- 
portioned to the difficulty of attaining it. And I thought the 
labor of twenty or thirty hours, if I was sure of succeeding, which 
I was not, would be but ill rewarded by that important piece of 
knowledge, whether Bishop Hoadly had misunderstood Bishop 
Atterbury or no. 

About a year and a half ago I stole out of company at eight in 
the evening with a young gentleman with whom I was intimate. 
As we took a turn in an aisle of St. Mary's church, in expectation 
of a young lady's funeral, with whom we were both acquainted, 
I asked him if he really thought himself my friend ; and if lie did, 
why he would not do me all the good he could. He began to 
protest ; in which I cut him short, by desiring him to oblige me 
in an instance, which he could not deny to be in his own power : 
to let me have the pleasure of making him a whole Christian, to 
which I knew he was at least half persuaded already ; that he 



EXTRACTS FROM HIS CORRESPONDENCE. 



313 



could not do me a greater kindness, as both of us would be fully 
convinced when we came to follow that young woman. 

He turned exceedingly serious, and kept something of that dis- 
position ever since. Yesterday was a fortnight, he died of a con- 
sumption. I saw him three days before he died ; and, on the 
Sunday following, did him the last good office I could here, by 
preaching his funeral sermon, which was his desire when living. 

A Letter to his JBrother Samuel. 

February 13, 1734. 

Dear Brother : Neither you nor I have any time to spare ; 
so I must be as short as I can. 

There are two questions between us ; one relating to being 
good, the other to doing good. With regard to the former : 

1. You allow I enjoy more of friends, retirement, freedom from 
care, and divine ordinances than I could do elsewhere ; and I 
add, (1) I feel all this to be but just enough : (2) I have always 
found less than this to be too little for me ; and therefore, (3) 
Whatever others do, I could not throw up any part of it, without 
manifest hazard to my salvation. As to the latter : 

2. I am not careful to answer, what good I have done at Ox- 
ford ; because I cannot think of it without the utmost danger. I 
am careful about what good I may do at Epworth, (1) Because I 
can think of it without any danger at all. (2) Because I cannot, 
as matters now stand, avoid thinking of it without sin. 

3. Another can supply my place at Epworth better than at Ox- 
ford ; and the good done here is of a far more diffusive nature. 
It is a more extensive benefit to sweeten the fountain than to do 
the same to particular streams. 

4. To the objection, " You are despised at Oxford ; therefore, 
you can do no good there," I answer, (1) A Christian will be de- 
spised anywhere ; (2) No one is a Christian till he is despised ; 
(3) His being despised will not hinder his doing good, but much 
farther it, by making him a better Christian. Without contra- 
dicting any of these propositions, I allow that every one to whom 
you do good directly must esteem you, first or last. N. B. — A 
man may despise you for one thing, hate you for a second, and 
envy you for a third. 

5. God may suffer Epworth to be worse than before ; but I 
may not attempt to prevent it, with so great hazard to my own 
soul. 

Your last argument is either ignoratio elenchi [a mistake of the 
question], or implies these two propositions : (1) " You resolve 
against any parochial cure of souls." (2) " The priest who does 
not undertake the first parochial cure that offers is perjured." 
Let us add a third : " The tutor who, being in orders, never ac- 
cepts of a parish is perjured ;" and then I deny all three. I am, 
dear brother, Your obliged and affectionate brother. 



316 



LIVING THOUGHTS OF JOHN WESLEY. 



Cheerfulness in Religion. 
To 3Irs. Chapman. 

March 29, l^SY. 

True friendship is doubtless stronger than death, else yours 
could never have subsisted still in spite of all opposition, and even 
after thousands of miles are interposed between us. In the last 
proof you gave of it there are a few things which I think it lies 
on me to mention ; as to the rest, my brother is the proper person 
to clear them up, as I suppose he has done long ago. 

You seem to apprehend that I believe religion to be incon- 
sistent with cheerfulness and with a sociable, friendly temper. 
So far from it, that I am convinced, as true religion or holiness 
cannot be without cheerfulness, so steady cheerfulness, on the 
other hand, cannot be without holiness or true religion. And I 
am equally convinced that religion has nothing sour, austere, un- 
sociable, unfriendly in it ; but, on the contrary, implies the most 
winning sweetness, the most amiable softness and gentleness. 
Are you for having as much cheerfulness as you can ? So am I. 
Do you endeavor to keep alive your taste for all the truly inno- 
cent pleasures of life ? So do I likewise. Do you refuse no pleas- 
ure but what is a hinderance to some greater good, or has a tend- 
ency to some evil? It is my very rule; and I know no other 
by which a sincere, reasonable Christian can be guided. In par- 
ticular, I pursue this rule in eating, which I seldom do without 
much pleasure. And this I know is the will of God concerning 
me ; that I should enjoy every pleasure that leads to my taking 
pleasure in him; and in such a measure as most leads to it. I 
know that, as to every action which is naturally pleasing, it is his 
will that it should be so ; therefore, in taking that pleasure so far 
as it tends to this end (of taking pleasure in God), I do his will. 
Though, therefore, that pleasure be in some sense distinct from 
the love of God, yet is the taking of it by no means distinct from 
his will. No ; you say yourself. It is his will I should take it. 
And here, indeed, is the hinge of the question, which I had once 
occasion to state in a letter to you ; and more largely in a ser- 
mon. On the Love of God. If you will read over those I believe 
you w^ill find you differ from Mr. Law and me in w^ords only. 
You say, the pleasures you plead for are distinct from the love of 
God, as the cause from the effect. Why, then, they tend to it ; 
and those which are only thus distinct from it no one excepts 
against. The whole of what he affirms, and that not on the au- 
thority of men, but from the words and example of God incar- 
nate, is, there is one thing needful — to do the will of God ; and his 
will is our sanctification ; our renewal in the image of God, in 
faith and love, in all holiness and happiness. On this we are to 
fix our single eye, at all times, and in all places ; for so did our 
Lord. This one thing we are to do ; for so did our fellow-serv- 
ant, Paul, after his example : " Whether we eat or drink, or what- 
soever we do, we are to do all to the glory of God." In other 



EXTRACTS FROM HIS CORRESPONDENCE. 



S17 



words, we are to do nothing but what, directly or indirectly, leads 
to our holiness, which is his glory; and to do every such thing 
with this design, and in such a measure as may most promote it. 

I am not mad, my dear friend, for asserting these to be the 
words of truth and soberness ; neither are any of those, either in 
England or here, who have hitherto attempted to follow me. I 
am and must be an example to my flock ; not, indeed, in my jDru- 
dential rules, but, in some measure (if, giving God the glory, I 
may dare to say so), in my spirit and life and conversation. Yet 
all of them are, in your sense of the word, unlearned, and most of 
them of low understanding ; and still, not one of them has been 
as yet entangled in any case of conscience which was not solved. 
And as to the nice distinctions you speak of, it is you, my friend, 
it is the wise, the learned, the disputers of this world, who are 
lost in them, and bewildered more and more the more they strive 
to extricate themselves. We have no need of nice distinctions ; 
for I exhort all, dispute with none. I feed my brethren in Christ, 
as he giveth me power, with the pure unmixed milk of his word. 
And those who are as little children receive it not as the word 
of man, but as the word of God. Some grow thereby, and ad- 
vance apace in peace and holiness. They grieve, it is true, for 
those who did run well, but are now turned back ; and they fear 
for themselves, lest they also be tempted ; yet, through the mercy 
of God, they despair not, but have still a good hope that they 
shall endure to the end. Not that this hope has any resemblance 
to enthusiasm, which is a hope to attain the end without the 
means : this they know is impossible, and therefore ground their 
hope on a constant careful use of all the means. And, if they 
keep in this way, with lowliness, joatience, and meekness of resig- 
nation, they cannot carry the principle of pressing toward per- 
fection too far. O, may you and I carry it far enough ! Be fer- 
vent in spirit. " Rejoice evermore ; pray without ceasing ; in 
every thing give thanks." Do every thing in the name of the 
Lord Jesus, Abound more and more in all holiness, and in zeal 
for every good word and work. 

Methodism PROsrERED. 

To the Church of God 'which is in Ilernhuth, John Wesley, an 
unvnorthy Presbyter of the Church of God in England, loisheth 
all grace and peace in our Lord Jesus Chr ist. 

October 14, ^SS. 

Glory be to God, even the Father of our Lord Jesus Christ, for 
his unspeakable gift ! for giving me to be an eye-witness of your 
faith and love and holy conversation in Christ Jesus ! I have 
borne testimony thereof with all plainness of speech, in many 
parts of Germany, and thanks have been given to God by many 
on your behalf. 

We are endeavoring here also, by the grace which is given us. 



S18 



LIVING THOUGHTS OF JOHN WESLEY. 



to be followers of you, as ye are of Christ. Fourteen were added 
to us since our return, so that we have now eight bands of men, 
consisting of fifty-six persons, all of whom seek for salvation only 
in the blood of Christ. As yet we have only two small bands of 
women; the one of three, the other of five persons. But here are 
many others who only wait till we have leisure to instruct them 
how they may most effectually build up one another in the faith 
and love of Him who gave himself for them. 

Though my brother and I are not permitted to preach in most 
of the churches in London, yet (thanks be to God !) there are 
others left, wherein we have liberty to speak the truth as it is in 
Jesus. Likewise every evening, and on set evenings in the week 
at two several places, we publish the word of reconciliation, some- 
times to twenty or thirty, sometimes to fifty or sixty, sometimes 
to three or four hundred persons, met together to hear it. We 
begin and end all our meetings with singing and prayer ; and we 
know that our Lord heareth our prayer, having more than once 
or twice (and this was not done in a corner) received our petitions 
in that very hour. 

Nor hath he left himself without other witnesses of his grace 
and truth. Ten ministers I know now in England who lay the 
right foundation, " The blood of Christ cleanseth us from all sin." 
Over and above whom I have found one Anabaptist, and one, if 
not two, of the teachers among the Presbyterians here, who, I 
hope, love the Lord Jesus Christ in sincerity, and teach the way 
of God in truth. 

O, cease not, ye that are highly favored, to beseech our Lord 
that he would be with us even to the end ; to remove that which 
is displeasing in his sight, to support that which is weak among 
us, to give us the whole mind that was in him, and teach us to 
walk even as he walked ! And may the very God of peace fill 
up what is wanting in your faith, and build you up more and 
more in all lowliness of mind, in all plainness of speech, in all 
zeal and watchfulness; that he may present you to himself a 
glorious church, not having spot, or wrinkle, or any such thing, 
but that ye may be holy and unblamable in the day of his ap- 
pearing. 

Letter to his Brother^ Charles Wesley. 

Bristol, June 23, ITSQ. 

Dear Bkother : My answer to them which trouble me is this : 
God commands me to do good unto all men ; to instruct the ig- 
norant, reform the wicked, confirm the virtuous. Man commands 
me not to do this in another's parish ; that is, in effect, not to do 
it at all. If it be just to obey man rather than God, judge ye. 

"But," say they, "it is just that you submit yourself to every 
ordinance of man for the Lord's sake." True; to every ordinance 
of man which is not contrary to the command of God. But if 
any man, bishop or other, ordain that I shall not do what God 



EXTRACTS FROM HIS CORRESPONDENCE. 



619 



(Commands me to do, to submit to that ordinance would be to obey 
man rather than God. 

And to do this I have both an ordinary call and an extraor- 
dinary. My ordinary call is my ordination by the bishop : " Take 
thou authority to preach the word of God." My extraordinary 
call is witnessed by the works God doeth by my ministry ; which 
prove that he is with me of a truth in this exercise of my office. 

Perhaps this might be better expressed in another way : God 
bears witness in an extraordinary manner that my thus exercising 
my ordinary call is well pleasing in his sight. 

But what if a bishop forbids this ? I do not say, as St. Cyprian, 
Populus a scelerato antistite separare se debet [the people ought 
to separate themselves from a wicked bishop]. But I say, God 
Ibeing my helper, I will obey him still : and if I suffer for it, his 
will be done. Adieu ! 

Faithfulness in Little Things. 
To Miss Furley, afterward Mrs. Dowries. 

December 22, 1756. 

It is a happy thing if we can learn obedience by the things 
which we suffer. Weakness of body and heaviness of mind will, 
I trust, have this good effect upon you. The particular lesson 
which you have now to learn is to be faithful in comparatively 
little things ; particularly in conversation. God hath given you 
a tongue : Why ? That you may praise him therewith ; that all 
your conversation may be, for the time to come, " meet to minis- 
ter grace to the hearers." Such conversation and private prayer 
exceedingly assist each other. By resolutely persisting, accord- 
ing to your little strength, in all works of piety and mercy, you 
are waiting on God in the old scriptural way. And therein he 
will come and save you. Do not think he is afar off. He is nigh 
that justifieth, that sanctifieth. Beware you do not thrust him 
away from you. Rather say, 

" My heart would now receive thee, Lord : 
Come in, my Lord, come iu !" 

Write as often and as freely and fully as you please to 

Your affectionate brother and servant. 

Avoid Sin. 

It is plain God sees it best for you frequently to walk in a 
thorny path. By this means he aims at destroying your pride of 
heart and breaking your stubborn will. You have had large ex- 
perience that there is no substantial or lasting happiness but in 
him. O, be true to yourself and to your own experience ! Do 
not seek it where it cannot be found. Ilew out to yourself no 
more broken cisterns ; but let all the springs of your happiness 
be in him. 



B20 



LIVING THOUGHTS OF JOHN WESLEY. 



You cannot be too careful to keep out of the way of any thing- 
that has been the occasion of sin. And it is very possible to show 
civility and moderate respect to any person, without coming in 
the way of danger. All private conversation may be avoided, 
and ought to be, at all hazards. Do not run yourself into tempta- 
tion, and God will deliver you from evil. 

Nature and the devil will always oppose private prayer ; but 
it is worth while to break through. That it is a cross will not 
hinder its being a blessing ; nay, often the more reluctance, the 
greater blessing. 

Me. Wesley's Domestic Rules. 
To Mrs. Sarah Ryan {Mr. Wesley's Housekeeper^ at BristoT). 

Newbury, November 8, 1757. 
My Dear Sister: In the hurry of business I had not time to 
write down what you desired, the rules of our family. So I 
snatch a few minutes to do it now; and the more cheerfully, be- 
cause I know you will observe them. 

1. The family rises, part at four, part at half an hour after. 

2. They breakfast at seven, dine at twelve, and sup at six. 

3. They spend the hour from five to six in the evening (after a 
little joint prayer) in private. 

4. They pray together at nine, and then retire to their cham- 
bers; so that all are in bed before ten. 

5. They observe all Fridays in the year as days of fasting or 
abstinence. 

You, in particular, I advise. Suffer no impertinent visitant, no 
unprofitable conversation in the house. It is a city set upon a 
hill, and all that is in it should be " holiness to the Lord." 

On what a pinnacle do you stand ! You are placed in the eye 
of all the world, friends and enemies. You have no experience 
of these things; no knowledge of the people; no advantages of 
education; not large natural abilities; and are but a novice, as 
it were, in the ways of God ! It requires all the omnipotent love 
of God to preserve you in your present station. Stand fast in 
the Lord, and in the power of his might ! Show that nothing is 
too hard for him. Take to thee the whole armor of God, and 
do and suffer all things through Christ strengthening thee. If 
you continue teachable and advisable, I know nothing that shall 
be able to hurt you. 

Your affectionate brother. 



[* The oflflce of " housekeepers " in some of Mr. Wesley's societies at the time of the date 
of this letter " was to reside iu the houses built in several of the large towns, where both 
Mr, Wesley and the preachers took up their abode during their stay. Tliey were elderly 
and pious women, who, being once invested with an official character, extended it some- 
times from the /(o?/,se to the church, to the occasional annoyance of the preachers. As mar- 
ried preachers began to occupy the houses, they were at length dispensed with.— See Wat' 
£o)l's Life of Wesicy, p. 174.] 



EXTRACTS FROM HIS CORRESPONDENCE. 



521! 



To the Same. 

Norwich, November, 22, l^SY. 

My Dear Sister: May the peace and love of God spring up 
in your heart, as in time past, and more abundantly ! You have 
refreshed my bowels in the Lord; I feel your words, and praised 
God on your behalf. I not only excuse but love your simplicity; 
and whatever freedom you use, it will be welcome. 

Surely God will never suffer me to be ashamed of my confi- 
dence in you. I have been censured for it by some of your near- 
est friends ; but I cannot repent of it. Will not you put forth 
all your strength (which indeed is not yours; it is the Spirit of 
the Father which now worketh in you), 1. In managing all 
things pertaining to the house so as to adorn the Gospel of God 
our Saviour ? 2. In feeding the sheep he has committed to your 
immediate care, and carrying the weak and sickly in your bosom ? 
3. In assisting, quickening, and directing the family at Kings- 
wood, whom I trust you will always bear upon your heart? 4. 
In reproving, stirring up, or confirming all whom the providence 
of God shall put into your hands? And, lastly, in watching 
over and helping forward in the ways of God one who has 
more need of help than all the rest; and who is always willing 
to receive it from you, because you always speak the truth in 
love? 

Do you find no interruption or abatement at any time of your 
joy in the Lord ? Do you continually see God, and that with- 
out any cloud, or darkness, or mist between ? Do you pray 
without ceasing, without ever being diverted from it by any 
thing inward or outward ? Are you never hindered by any per- 
son or thing ? by the power or subtlety of Satan, or by the weak- 
ness or disorders of the body, pressing down the soul? Can 
you be thankful for every thing without exception ? And do 
you feel all working together for good ? Do you do nothing, 
great or small, merely to please yourself? Do you feel no touch 
of any desire or affection but what springs from the pure love of 
God ? Do you speak no words but from a principle of love, and 
under the guidance of his Spirit ? O, how I long to find you un- 
blamable in all things, and holy as He that hath called you is 
holy ! I am yours, etc. 

To the Same. 

London, November 30, I'ZSY. 

My Dear Sister: Your letter came in a seasonable time, as 
rain in a time of drought. How fain would we excuse those we 
love ! I would gladly acquit those who severely condemn each 
other. The wrong to myself is not worth a thought ; it gives 
me not a moment's uneasiness. But I am pained for others, 
who, if they do not sin against God, yet give great occasion to 
the enemy to blaspheme. 

You may learn an excellent lesson herefrom. Suppose you are 



LIVING THOUGHTS OF JOHN WESLEY. 



saved from sin, it is certain that you are not saved from a possi- 
bility of mistake. On this side, therefore, Satan may assault 
you; you may be deceived either as to persons or things. You 
may think better, or (which is far more strange) you may think 
worse of them than they deserve. And hence words or actions 
may spring, which, if not sinful in you, are certainly wrong in 
themselves; and which will and must appear sinful to those who 
cannot read your heart. What grievous inconvenience would 
ensue! How would the good that is in you be evil spoken of ! 
How would the great gift of God be doubted of, if not disbe- 
lieved and denied, for your cause! Therefore, in the name of 
God I exhort you, keep close every moment to the unction of 
the Holy One ! Attend to the still small voice ! Beware of 
hearkening to the voice of a stranger ! My eyes ache, my head 
aches, my heart aches. And yet I know not when to have done. 
O, speak nothing, act nothing, think nothing, but as you are 
taught of God ! 

Still may he with your weakness stay, 

Nor for a moment's space depart ; 
Evil and danger turn away, 

And keep your hand, your tongue, your heart. 

:So shall you always comfort, not grieve. 

Your affectionate brother. 

Conviction Not Condemnation. 

November 11, 1*760. 

Conviction is not condemnation. You may be convinced, yet 
not condemned; convinced of useless thoughts or words, and yet 
not condemned for them. You are condemned for nothing if 
you love God, and continue to give him your whole heart. 

Certainly, spiritual temptations will pass through your spirit, 
else you could not feel them. I believe I understand your state 
better than you do yourself. Do not perplex yourself at all 
about what you shall call it. You are a child of God, a member 
of Christ, an heir of the kingdom. What you have hold fast 
(whatever name is given to it), and you shall have all that God 
has prepared for them that love him. Certainly you do need 
more faith; for you are a tender, sickly plant. But see, 

Faith while yet you ask is given, 

God comes down, the God and Lord, 
That made both earth and heaven ! 

You cannot live on what he did yesterday. Therefore he comes 
to-day ! He comes to destroy that tendency to levity, to severe 
judging, .to any thing that is not of God. Peace be with your 
spirit ! 

The Grand Means of Holiness. 

December 12, 1760. 

You may blame yourself, but I will not blame j^ou, for seeking 
to have your every temper and thought and word and work 



EXTRACTS FROM HIS CORRESPONDENCE. 



523 



-suitable to the will of God. But I doubt not you seek this by 
faith, not without it; and you seek it in and through Christ, not 
without him. Go on; you shall have all you seek; because God 
is love. He is showing you the littleness of your understanding 
and the foolishness of all natural wisdom. Certainly peace and 
joy in believing are the grand means of holiness; therefore, love 
and value them as such. 

" Why is the law of works superseded by the law of love ? " 
Because Christ died. " Why are we not condemned for coming 
short even of this ? " Because he lives and intercedes for us. I 
believe it is impossible not to come short of it, through the un- 
avoidable littleness of our understanding. Yet the blood of the 
covenant is upon us, and therefore there is no condemnation. 

I think the extent of the law of love is exactly marked out in 
ithe thirteenth of the Corinthians. Let faith fill your heart with 
love to Him and all mankind; then follow this loving faith to 
the best of your understanding; meantime crying out contin- 
cually, " Jesus is all in all to me." 



Perfection. 

Letter to Miss Furley. 

St. Ives, September 15, 1762. 

My Dear Sister: Whereunto you have attained, hold fast. 
But expect that greater things are at hand ; although our friend 
talks as if you were not to expect them till the article of death. 

Certainly sanctification (in the proper sense) is " an instanta- 
neous deliverance from all sin," and includes " an instantaneous 
power then given, always to cleave to God." Yet this sanctifi- 
cation (at least, in the lower degrees) does not include a power 
never to think a useless thought, nor ever speak a useless word. 
I myself believe that such a perfection is inconsistent with living 
in a corruptible body: for this makes it impossible " alw^ays to 
think right." While we breathe we shall, more or less, mistake. 
If, therefore, Christian perfection implies this, we must not ex- 
pect it till after death. 

I want you to be all love. This is the perfection I believe 
and teach. And this perfection is consistent with a thousand 
nervous disorders, which that high strained perfection is not. 
Indeed, my judgment is, that (in this case particularly) to 
overdo is to undo; and that to set perfection too high (so high 
as no man that we ever heard or read of attained) is the most 
effectual (because unsuspected) way of driving it out of the 
world. 

Take care you are not hurt by any thing in the Short Hymns 
contrary to the doctrines you have long received. Peace be with 
your spirit ! I am 

Your affectionate brother. 



S24 



LIVING THOUGHTS OF JOHN WESLEY. 



Inwaed Cleansing. 
To Mr. John Yalto7i. 

London, June 30, 1*764. 

It is certainly right, with all possible care, to abstain from all 
outward occasions of evil. But this profits only a little; the in- 
ward change is the one thing needful for you. You must be 
born again', or you will never gain a uniform and lasting liberty. 

Your whole soul is diseased, or rather dead — dead to God — 
dead in sin. Awake then, and arise from the dead, and Christ 
shall give thee light. To seek for a particular deliverance from 
one sin only is mere lost labor. If it could be attained, it would 
be of little worth, for another would rise in its i3lace; but indeed 
it cannot, before there is a general deliverance from the guilt 
and power of all sin. This is the thing which you want, and 
which you should be continually seeking for. You want to be 
freely justified from all things through the redemption that is in 
Jesus. It might be of use if you would read over the first vol- 
ume of Sermons, seriously, and with prayer. Indeed, nothing 
will avail without prayer. Pray, whether you can or not: when 
you are cheerful, when you are heavy, pray; with many or few 
words, or none at all. You will surely find an answer of peace. 
And why not now ? I am 

Your servant for Christ's sake. 
The Play-house Condemned. 

London, December 20, 1764. 
Dear Brother: I suppose it is of little consequence in whose 
hand this is transcribed. Let it be accompanied by prayer, and 
good must follow one vv^ay or the other. Let us work while the 
day is. Adieu ! 

To the Mayor and Corporation of Bristol, 

Gentlemen: Both my brother and I, and all who have anjr 
connection with us, are extremely sensible of our obligations to 
you for the civility which you have shown us on all occasions; 
and we cannot but feel ourselves deeply interested in whatever 
we apprehend in any degree to concern your honor or the gen- 
eral good and prosperity of the city of Bristol. This occasions 
my giving you the present trouble, which (whether it has any 
farther elfect or no) you will please to receive as a testimony of 
the high regard which we shall ever retain for you. 

The endeavors lately used to procure subscriptions for building 
a new play-house in Bristol have given us not a little concern; 
and that on various accounts; not barely as most of the present 
stage entertainments sap the foundation of all religion, as they 
naturally tend to efface all traces of piety and seriousness out of 
the minds of men; but as they are peculiarly hurtful to a trading 
city ; giving a wrong turn to youth, especially gay, trifling, and. 



EXTRACTS FROM HIS CORRESPONDENCE. 



526 



■directly opposite to tlie spirit of industry and close application 
to business; and as drinking and debauchery of every kind are 
constant attendants on these entertainments, with indolence, 
effeminacy, and idleness, which affect trade in a high degree. 

It was on these very considerations that the corporation of 
Nottingham lately withstood all solicitations, and absolutely for- 
bade the building of a new theater there; being determined to 
encourage nothing of the kind. And I doubt not but thousands 
will reap the benefit of their wise and generous resolution. 

It does not become me, gentlemen, to press any thing upon 
you ; but I could not avoid saying thus much, both in behalf of 
myself and all ray friends. Wishing you the continuance and 
increase of every blessing, I remain, gentlemen, your obliged 
and obedient servant, John Wesley. 

Be a Whole Christian. 
To Lady Maxv^ell. 

Londonderry, May 25, 1765. 

My Dear Lady : It is not easy for me to express the satisfac- 
tion I received in the few hours I lately spent w4th you. Before 
I saw you I had many fears concerning you, lest your concern for 
the one thing should be abated, lest your desires should be cooled 
or your mind a little hurt by any of the things which have lately 
occurred. So much the greater was my joy when all those fears 
were removed, when I found the same openness and sweetness as 
before, both in your spirit and conversation, and the same earnest- 
ness of desire after the only thing which deserves the whole 
strength of our affection. I believe tenderness and steadiness are 
seldom planted by nature in one spirit. But what is too hard for 
Almighty grace ? This can give strength and softness together. 
This is able to fill your soul Avith all firmness as well as with all 
gentleness. And hereunto are you called, for nothing less than 
all the mind which was in Christ Jesus. 

It was with great pleasure that I observed your fixed resolution 
not to rest in any thing short of this. I know not why you 
should ; why you should be content with being half a Christian, 
devoted partly to God and partly to the world, or more properly 
to the devil. Nay, but let us be all for God. He has created 
the whole, our whole body, soul, and spirit. lie that bought us 
hath redeemed the whole, and let him take the purchase of his 
bipod. Let him sanctify the whole, that all we have and are may 
be a sacrifice of praise and thanksgiving ! 

I am not afraid of your being satisfied with less than this, but 
I am afraid of your seeking it the wrong way. Here is the danger, 
that you should seek it, not by faith, but, as it were, by the works 
of the law. See how exactly the apostle speaks : You do not 
seek^it directly, but, as it were, by works. I fear lest this should 
be your case, which might retard your receiving the blessing. 
Christ has died for you, he has brought pardon for you. Why 



S26 



LIVING THOUGHTS OF JOHN WESLEY. 



should not you receive it now ? while you have this paper in your 
hand ? Because you have not done thus or thus ? See your own 
works. Because you are not thus and thus ? more contrite ? more 
earnest ? more sincere ? See your own righteousness. O, let it 
all go ! E'one but Christ ! None but Christ ! And if he alone 
is sufficient, if what he has suffered and done, if his blood and right- 
eousness are enough, they are nigh thee ! in thy mouth and in thy 
heart ! See all things are ready ! Do not wait for this or that 
preparation ! for some thing to bring to God ! Bring Christ ! 
Rather, let him bring you ; bring you home to God ! Lord Jesus, 
take her ! Take her and all her sins ! Take her as she is ! Take- 
her now! Arise, why tarri est thou ? Wash away her sins ! Sprinkle 
her with thy blood ! Let her sink down into the arms of thy love 
and cry out, " My Lord and my God ! " 

Let me hear from you as soon as you can. You do not know 
how great a satisfaction this is to, my dear lady. 

Your ever affectionate servant. 

Prejudice. 

London, December 1, 1765, 
My Dear Lady Maxwell : Perhaps there is scarce any child 
of man that is not at some time a little touched by prejudice, so 
far, at least, as to be troubled though not wounded. But it does 
not hurt unless it fixes upon the mind. It is not strength of un- 
derstanding which can prevent this. The heart, which otherwise 
suffers most by it, makes the resistance which only is effectual. I 
cannot easily be prejudiced against any person whom I tenderly 
love till that love declines. So long, therefore, as our affection 
is preserved by watchfulness and prayer to Him that gave it,, 
prejudice must stand at a distance. Another excellent defense 
against it is openness. I admire you upon this account. You 
dare (in spite of that strange reserve which so prevails in North 
Britain) speak the naked sentiments of your heart. I hope my 
dear friend will never do otherwise. In simplicity and godly sin- 
cerity, the very reverse of worldly wisdom, have all your conver- 
sation in the world. 

Have you received a gleam of light from above, a spark of 
faith ? O, let it not go ! Hold fast, by his grace, that token of 
his love, that earnest of your inheritance. Come just as you are, 
and come boldly to the throne of grace. You need not delay ! 
Even now the bowels of Jesus Christ yearn over you. What 
have you to do with to-morrow ? I love you to-day. And how 
much more does he love you ! He 

Pities still his wand'ring sheep, 
Longs to bring you to his fold ! 

To-day hear his voice ; the voice of him that speaks as never man 
spake ; the voice that raises the dead, that calls the things which 
are not as though they were. Hark ! What says lie now ? "Fear 



EXTRACTS FROM mS CORRESPONDENCE. 



627" 



not ; only believe ! Woman, thy sins are forgiven thee ! Go in 
peace ; thy faith hath made the whole." Indeed, I am, my dear 
lady, Your ever affectionate servant. 

Advice to De. Coke. 

November 18, 1765. 

Only one thing I desire you to remember, Never sit up later 
than ten o'clock ; no, not for any reason (except a watch-night), 
not on any pretense whatsoever. In general, I desire you would 
go to bed about a quarter after nine. 

Likewise, be temperate in speaking ; never too loud, never too 
long ; else Satan will befool you, and on pretense of being more- 
useful, quite disable you from being useful at all. 

Preach Perfection. 
To Mr. Merriweather. 

February 8, 1766. 

My Dear Brother : Where Christian perfection is not strongly 
and explicitly preached there is seldom any remarkable blessing^ 
from God ; and, consequently, little addition to the society and 
little life in the members of it. Therefore, if Jacob Row ell is 
grown faint and says but little about it, do you supply his lack of 
service. Speak and spare not. Let not regard for any man in- 
duce you to betray the truth of God. Till you press the believers 
to expect full salvation now^ you must not look for any revival. 

It is certain God does at some times, without any cause known 
to us, shower down his grace in an extraordinary manner. And 
he does in some instances delay to give either justifying or sanc- 
tifying grace, for reasons which are not discovered to us. These 
are some of those secrets of his government which it hath pleased 
him to reserve in his own breast. I hope you and your wife keep 
all you have, and grasp for more. I am 

Your affectionate brother. 

Self-conceit Rebuked. 
To Mrs. B . 

Whitehaven, June 28, 1766. 

My Dear Sister : For some time I have been convinced it was 
my duty to tell you what was on my mind. I will do it with all 
plainness. You may answer or not, as you judge best. 

Many things I have observed in you which gave me pleasure, 
some which gave me concern ; the former I need not mention ; 
the latter I must, or I should not myself be clear before God. 

The first of these is something which looks like pride. You 
sometimes seem to think too highly of yourself, and (comparatively) 
to despise others. I will instance in two or three particulars : 

1. You appear to be above instruction, I mean instruction from 
man. I do not doubt but you are taught of God. But that does 



:528 



LiriXG THOUGHTS OF JOHN WESLEY. 



not supersede your being taught by man also. I believe there is 
no saint upon earth whom God does not teach by man. 

2. You appear to think (I will not affirm you do) that none 
understands the doctrine of sanctification like you. Nay, you 
sometimes speak as if none understood it beside you ; whereas 
(whether you experience more or less of it than some), I know sev- 
eral, both men and women, who both think and speak full as script- 
urally of it as you do, and perhaps more clearly ; for there is often 
something dark and confused in your manner of speakmg con- 
cerning it. 

3. You appear to undervalue the experience of almost every 
one in comparison of your own. To this it seems to be owing 
that you some way or other beat down almost all who believe 
they are saved from sin. And so some of them were, in the only 
sense wherein I either teach or believe it, unless they tell flat and 
willful lies in giving an account of their experience. 

A second thing which has given me concern is, I am afraid you 
are in danger of enthusiasm. We know there are divine dreams 
and impressions. But how easily may you be deceived herein ! 
How easily where something is from God may we mix something 
which is from nature ! especially if we have a lively imagination 
and are not aware of any danger. 

I will mention one thing more. It has frequently been said, 
and with some appearance of truth, that you endeavor to monop- 
olize the affections of all that fall into your hands ; that you de- 
stroy the nearest and dearest connection they had before, and make 
them quite cool and indifferent to their most intimate friends. I 
do not at all speak on my own account, I set myself out of the 
question. But if there be any thing of the kind with regard to 
other people, I should be sorry both for them and you. 

I commend you to God, and to the word of his grace. I am, 
my dear sister. Your affectionate brother. 

The Essential Part of Holiness. 
To 3Irs. Elizabetli Beyinis. 

Dublin, Juhj 25, 1767. 

Dear Sister Bexxis : When you write to me you have only 
to "think aloud," just to open the window in your breast ; when 
we love one another there is no need of either disguise or reserve. 
I love you, and I verily believe you love me; so you have only to 
write just what you feel. 

The essential part of Christian holiness is giving the heart 
Avholly to God ; and certainly we need not lose any degree of 
that light and love which at first attend this: it is our own infirm- 
ity if we do ; it is not the will of the Lord concerning us. Your 
present business is, not to reason whether you should call your 
experience thus or thus, but to go straight to Him that loves you 
with all your wants, how great or how many soever they are. 
Then all things are ready ; help, while you ask, is given. You 



EXTRACTS FROM HIS CORRESPONDENCE. 



529 



have only to receive it by simple faith. Nevertheless, you will 
still be encompassed with numberless infirmities ; for you live in a 
house of clay, and, therefore, this corruptible body will, more or 
less, press down the soul, yet not so as to prevent your rejoicing 
evermore, and having a witness that your heart is all his. You 
may claim this; it is yours ; for Christ is yours. Believe and feel 
him near. My dear sister, adieu. Yours affectionately. 

CONVEESATION. 

To the Reverend John Fletcher. 

Birmingham, March 20, 1'768. 

Dear Sir : I was told yesterday that you are sick of the con- 
versation even of them who profess religion; that you find it 
quite unprofitable, if not hurtful, to converse with them three or 
four hours together ; and are sometimes almost determined to 
shut yourself up as the less evil of the two. 

I do not wonder at it at all, especially considering with whom you 
have chiefly conversed for some time past, namely, the hearers of 

Mr. and Mr. . The conversing with them I have rarely 

found to be profitable to my soul. Rather, it has damped my 
desires and has cooled my resolutions, and I have commonly left 
them with a dry, dissipated spirit. 

And how can you expect it to be otherwise ? For do we not 
naturally catch their spirit with whom we converse ? And what 
spirit can we expect them to be of, considering the preaching they 
sit under ? Some happy exceptions I allow ; but, in general, do 
men gather grapes of thorns ? Do they gather the necessity of 
inward and outward self-devotion, of constant, universal self- 
denial, or of the patience of hope, or the labor of love, from the 
doctrine they hear? Do they gather from that amorous way of 
praying to Ohrist, or that lucious way of preaching his righteous- 
ness, any real holiness ? I never found it so. On the contrary, I 
have found that even the precious doctrine of salvation by faith 
has need to be guarded with the greatest care, or those who hear 
it will slight both inward and outward holiness. 

I will go a step farther. I seldom find it profitable to converse 
with any who are not athirst for full salvation, and who are not 
big with earnest expectation of receiving it every moment. Now, 
you find none of these among those we are speaking of; but many, 
on the contrary, who are in various ways, directly or indirectly, 
opposing this blessed work of God ; the work, I mean, which God is 
carrying on throughout this kingdom by unlearned and plain men. 

You have for some time conversed a good deal with the genteel 
Methodists. Now, it matters not a straw what doctrine they hear, 
whether they frequent the Lock or West Street, if they are as salt 
which has lost its savor, if they are conformed to the maxims, 
the spirit, the fashions, and customs of the world. Certainly, 
then, if you converse much with such persons you will return less 
a man than you were before. « 
S4 



580 



LIVING THOUGHTS OF JOHN WESLEY. 



But were either the one or the other of ever so excellent a 
spirit, you conversed with them too long. One had need to be an 
angel, not a man, to converse three or four liours at once to any- 
good purpose. In the latter part of such a conversation we shall 
be in great danger of losing all the profit we had gained before. 

But have you not a remedy for all this in your hands ? In 
order to converse profitably, may you not select a few persons 
Avho stand in awe of Him they love ; persons who are vigorously 
working out their salvation, who are athirst for full redemption, 
and every moment expecting it if not already enjoying it? 

Though it is true these will generally be poor and mean, seldom 
possessed of either riches or learning, unless there be now and then 
one of higher rank, if you converse with such as these humbly 
and simply, an hour at a time, with earnest prayer for a blessing, 
you will not complain of the unprofitableness of conversation or 
find any need of turning hermit. 

Do you not observe that all the lay preachers who are connected 
with me are maintainers of general redemption ? And it is unde- 
niable that they are instrumental of saving souls. God is with 
them, and he works by them, and he has done so for near these 
thirty years ; therefore, the opposing them is neither better nor 
worse than fighting against God. I am 

Your ever affectionate brother. 

Watch and Pray. 
To Jane Hilton. 

LiSBURN, April 9, 1Y69. 
My Dear Sister : I thank Brother Barton for his letter. Both 
of you have now more need than ever continually to watch and pray, 
that you enter not into temptation. There will be a great danger 
of so cleaving to each other as to forget God, or of being so taken 
up with a creature as to abate your hunger and thirst after right- 
eousness. There will be a danger likewise of whiling away time; 
of not improving it to the uttermost ; of spending more of it than 
needs in good sort of talk with each other, which yet does not 
quicken your souls. If you should once get into a habit of this, 
it will be exceeding hard to break it off*. Therefore, you should 
now attend to every step you take, that you may begin as you 
hope to hold on to the end. And beware you are not entangled 
with worldly care any more than worldly desire. Be careful for 
nothing, but in every thing make your request known to God with 
thanksgiving. Your affectionate brother. 

Some Plain Words. 
To Mr. S., at Armagh. 

Ajn-il 24, 1769. 

Dear Brother ; I shall now tell you the things which have 
been more or less upon my mind ever since I have been in the 
north of Ireland, If you forget them, you will be a sufferer, and 



EXTRACTS FROM HIS CORRESPONDENCE. 



581 



80 will the people ; if you observe them, it will be good for 
both. 

1. To begin with little things. If you regard your health, touch 
no supper but a little milk or water gruel. This will entirely, by 
the blessing of God, secure you from nervous disorders ; especially 
if you rise early every morning, whether you preach or no. 

2. Be steadily serious. There no country upon earth where this 
is more necessary than Ireland ; as you are generally encompassed 
with those who, with a little encouragement, would laugh or trifle 
from mornino^ to ni<?ht. 

3. In every town visit all you can from house to house. I say, 
all you can / for there will be some whom you cannot visit; and if 
you examine, instruct, reprove, exhort, as need requires, you will 
have no time hanging on your hands. It is by this means that 
the societies are increased wherever T. R, goes ; he is preaching 
from morning to night, warning every one, that he may present 
every one perfect in Christ Jesus. 

4. But on this and every other occasion avoid all familiarity 
with women. This is deadly poison both to them and you. You 
cannot be too wary in this respect ; therefore, begin from this hour. 

5. The chief matter of your conversation, as well as your preach- 
ing, should doubtless be the weightier matters of the law. Yet 
there are several (comparatively) little things which you should 
earnestly inculcate from time to time ; "for he that despiseth small 
things shall fall by little and little." Such are, 

(1) Be active, be diligent ; avoid all laziness, sloth, indolence. 
Fly from every degree, every appearance of it ; else you will never 
be more than half a Christian. 

(2) Be cleanly. In this let the Methodists take pattern by the 
Quakers. Avoid all nastiness, dirt, slovenliness, both in your 
person, clothes, house, and all about you. Do not stink above 
ground. This is a bad fruit of laziness ; use all diligence to be 
clean, as one says : 

" Let thy mind's sweetness have its operation 
Upon thy person, clothes, and habitation." 

(3) Whatever clothes you have, let them be whole ; no rents, 
no tatters, no rags. These are a scandal to either man or woman, 
being another fruit of vile laziness. Mend your clothes, or I shall 
never expect you to mend your lives. Let none ever see a ragged 
Methodist. 

(4) Clean yourselves of lice. These are a proof both of unclean- 
ness and laziness ; take pains in this. Do not cut off your hair, 
but clean it and keep it clean. 

(5) Cure yourself and your family of the itch ; a spoonful of brim- 
stone will cure you. To let this run from year to year proves both 
sloth and un cleanness. Away with it at once. Let not the north 
be any longer a ])roverb of reproach to all the nation. 

(6) Use no tobacco, unless ])rescribed by a physician. It is an 
uncleanly and unwholsome self-indulgence, and the more customary 



532 



LIVIXG THOUGHTS OF JOHX WESLEY. 



it is, the more resolutely should you break off from every degree 
of that evil custom. 

(7) Use no snuif, unless prescribed by a physician. I suppose 
no other nation in Europe is in such vile bondage to this silly, 
nasty, dirty custom as the Irish are. But let Christians be in this 
bondage no longer. Assert your liberty, and that all at once ; 
nothing will be done by degrees. But just now you may break 
loose through Christ strengthening you. 

(S) Touch no dram. It is liquid fire. It is a sure, though slow, 
poison. It saps the very springs of life. In Ireland, above all 
countries in the world, I would sacredly abstain from this, because 
the evil is so general, and to this and snuff and smoky cabins I 
impute the blindness which is so exceeding common throughout 
the nation. 

I might have inserted under the second article what I partic- 
ularly desire wherever you have preaching — namely, that there 
may be a little house. Let this be got without delay. Wherever 
it is not, let none expect to see me. I am 

Your affectionate brother. 

All-coxqueeixg Faith. 
Letter to Miss Bishop. 

November 5, 17Y0. 

My Dear Sister: I am glad you had such success in your 
labor of love: in all things you shall reap, if you faint not. And 
the promise is, "They shall run and not be weary; they shall 
walk and not faint." How does the little society prosper ? Are 
you all united in love ? And are you all aware of that bane of 
love, tale bearing and evil speaking ? Do you retain that little 
spark of faith ? Are you going forward, and have you as strong 
a desire as ever " to increase with all the increase of God ? " 

See the Lord, thy keeper, stand, 

Omnipotently near ! 
Lo, he holds thee by thy hand, 

And banishes thy fear I 

O, trust him, love him, and praise him ! 

I know not that you have any thing to do with fear. Your 
continual prayer should be for faith and love. I admired a holy 
man in France, Avho, considering the state of one who was full of 
doubts and fears, forbade him to think of his sins at all, and or- 
dei-ed him to think only of the love of God in Christ. The fruit 
was, all his fears vanished away, and he lived and died in the 
triumphs of faith. 

Faith is sight — that is, spiritual sight — and it is light and not 
darkness; so that the famous popish phrase, "The darkness of 
faith," is a contradiction in terms. O, beware of all who talk in 
that unscriptural manner, or they will perplex, if not destroy, 
you ! I cannot find in my Bible any such sin as legality. 



EXTRACTS FROM UIS CORRESPONDENCE. 



533 



Tral}'', we have been often afraid where no fear was. I am not 
half legal enough, not enough under the law of love. Some- 
times there is painful conviction of sin, preparatory to full sanc- 
tification ; sometimes a conviction that has far more pleasure 
than pain, being mixed with joyful expectation. Always there 
should be a gradual growth in grace ; which need never be inter- 
mitted from the time we are justified. Do not wait therefore for 
pain or any thing else, but simply for all-conquering faith. The 
more freely you write, the more satisfaction you will give to 

Your affectionate brother. 

Passion and Prejudice. 

Letter to Joseph JBenson, 1770. 

" Child," said my father to me, when I was young, "you think 
to carry every thing by dint of argument. But you will find, by 
and by, how very little is ever done in the world by clear 
reason," Very little indeed ! It is true of almost all men, ex- 
cept so far as we are taught of God. 

Against experience we believe, 

We argue against demonstration ; 
Pleased while our reason we deceive, 

And set our judgment by our passion. 

Passion and prejudice govern the world, only under the name 
of reason. It is our part, by religion and reason joined, to coun- 
teract them all we can. It is yours, in particular, to do all that 
in you lies to soften the prejudices of those that are round about 
you, and to calm the passions from which they spring. Blessed 
are the peacemakers ! 

Love and Liberty. 

From Letter to Joseph Benson, 

October 5, 1770. 

You judge rightly: perfect love and Christian liberty are the 
very same thing; and those two expressions are equally proper, 
being equally scriptural. " Nay, how can they and you mean 
the same thing ? They say you insist on holiness in the creature, 
on good tempers, and sin destroyed." Most surely. And what 
is Christian liberty but another word for holiness ? And where 
is this liberty or holiness if it is not in the creature ? Holiness 
is the love of God and man, or the mind which was in Christ. 
Now, I trust, the love of God is shed abroad in your heart by 
the Holy Ghost which is given unto you. And if you are holy, 
is not that mind in you which was also in Christ Jesus? 

And are not the love of God and our neighbor good tempers? 
And so far as these reign in the soul, are not the opposite tem- 
pers — worldly-minded ness, malice, cruelty, revenge fulness — de- 
stroyed ? Indeed, the unclean spirit, though di-iven out, may 
return and enter again; nevertheless, he was driven out. I use 
the word destroyed because St. Paul does; suspended I cannot 



B34 



LIVING THOUGHTS OF JOHN WESLEY. 



find in my Bible. "But they say you do not consider this as the 
consequence of the power of Christ dwelling in us." Then what 
will they not say? My very words are, "None feel their need 
of Christ like these; none so entirely depend upon him. For 
Christ does not give light to the soul separate from, but in and 
with, himself. Hence his words are equally true of all men, in 
whatever state of grace they are: *As the branch cannot bear 
fruit of itself, except it abide in the vine; no more can ye, ex- 
cept ye abide in me. Without ' (or separate from) * me ye can do 
nothing.' For our perfection is not like that of a tree, which 
flourishes by the sap derived from its own root, but like that of 
a branch which, united to the vine, bears fruit ; but severed 
from it, is * dried up and withered.' " 

Stand Fast. 

To Jane Hilton. 

Tewkesbury, March 15, 1770. 
My Dear Sister: I rejoice to hear that you stand fast in the 
liberty wherewith Christ hath made you free; and the more be- 
cause, although many taste of that heavenly gift, deliverance 
from inbred sin, yet so few, so exceeding few, retain it one 
year; hardly one in ten; nay, one in thirty. Many hundreds in 
London were made partakers of it within sixteen or eighteen 
months; but I doubt whether twenty of them are now as holy 
and as happy as they were. And hence others had doubted 
whether God intended that salvation to be enjoyed long. That 
many have it for a season, that they allow; but are not satisfied 
that any retain it always. Shall not you, for one? You will if 
you watch and pray and continue hanging upon him. Then 
you will always give matter of rejoicing to 

Your affectionate brother. 

Be Not Moved. 
To Jane Hilton. 

May 8, 1770. 

My Dear Sister: Two things are certain: the one, that it is 
possible to lose even the pure love of God; the other, that it is 
not necessary, it is not unavoidable ; it may be lost, but it may 
be kept. Accordingly, we have some, in every part of the king- 
dom, who have never been moved from their steadfastness. 
And from this moment you need never be moved : His grace is 
sufficient for you. But yoxn must continue to grow, if you con- 
tinue to stand; for no one can stand still. And is it not your 
Lord's will concerning you that you should daily receive a fresh 
increase of love ? And see that you labor so much the more to 
comfort the feeble-minded, to support the weak, to confirm the 
wavering, and recover them tliat are out of the way. Li June I 
hope to see you. Peace be with your spirits ! I am 

Your affectionate brother. 



EXTRACTS FROM HIS CORRESPONDENCE. 



535 



Prayer. 
To Jane Hilton. 

Norwich, November 5, 1770. 
My Dear Sister: For many years I had a kind of scruple 
with regard to praying for temporal tilings. But three or four 
years ago I was thoi-ouglily persuaded that scruple was unneces- 
sary. Being then straitened much, I made it matter of prayer; 
and I had an immediate answer. It is true we can only ask 
outward blessings with reserve: "If this is best; if it be thy 
will." And in this manner we may certainly plead the promise, 
" All these things shall be added unto you." 

Sanctification Necessary. 
To Mrs. JBennis. 

AsHBY, July 27, 1770. 
Dear Sister: Will you ever find in yourself any thing but 
unfitness ? Otherwise your salvation would be of works, not of 
grace. But you are frequently sick of a bad disease — evil rea- 
soning; which hinders both your holiness and happiness. You 
want the true Christian simplicity, which is indeed the highest 
wisdom. Nothing is more clear, according to the plain Bible 
account, than sanctification; pure love reigning in the heart and 
life. And nothing is more plain than the necessity of this, in 
order to feel happiness here and hereafter. Check all reasoning 
concerning these first principles, else you will exceedingly darken 
your soul; and go on denying yourself, and taking up your 
cross, until you 

Sink into perfection's height. 
The depth of humble love. 

Still draw near to the fountain by simple faith, and take all 
you want; but be not slothful in your Lord's vineyard. My 
dear sister, Yours afiectionately. 

Sin in Believers. 

Letter to Joseph Benson. 

London, December 28, 1770. 

Dear Joseph: What a blessing it is that we can speak freely 
to each other, without either disguise or reserve ! So long as 
we are able to do this, we may grow wiser and better every day. 

One point I advise you to hold fast, and let neither men nor 
devils tear it from you. You are a child of God; you are justi- 
fied freely, through the redemption which is in Christ Jesus. 
Your sins are forgiven ! Cast not away that confidence, which 
hath great recompense of reward. 

Now, can any be justified but by faith? None can. Tliere- 
fore you are a believer; you have faith in Christ; you know the 
Lord ; you can say, " My Lord and my God." And whoever de- 
nies this may as well deny that the sim shines at noonday. 



536 



LIVING THOUGHTS OF JOHN WESLEY. 



Yet still ten thousand lusts remain, 

And vex your soul, absolved from sin ; 
Still rebel nature strives to reign. 

And you are all unclean, unclean ! 

This is equally clear and undeniable. And this is not your 
experience, but the experience of a thousand believers besides, 
who yet are sure of God's favor, as of their own existence. To 
cut off all doubt on this head I beg you to give another serious 
reading to those two sermons, " Sin in Believers," and " The 
Repentance of Believers." 

" But is there no help ? Is there no deliverance, no salvation 
from this inbred enemy? " Surely there is; else many great and 
precious promises must fall to the ground. "I will sj)rinkle 
clean water upon you, and ye shall be clean; from all your filtbi- 
ness and from all your idols will I cleanse you." " I will circum- 
cise thy heart " (from all sin) " to love the Lord thy God with 
all thy heart, and with all thy soul." This I term sanctification 
(which is both an instantaneous and a gradual work), or perfec- 
tion, the being perfected in love, filled with love, which still ad- 
mits of a thousand degrees. But I have no time to throw away 
in contending for words; especially where the thing is allowed. 
And you allow the whole thing which I contend for; an entire 
deliverance from sin, a recovery of the whole image of God, the 
loving God with all our heart, soul, and strength. And you be- 
lieve God is able to give you this; yea, to give it you in an in- 
stant. You trust he will. O, hold fast this also; this blessed 
hope, which he has wrought in your heart ! And Avith all zeal 
.and diligence confirm the brethren, 1. In holding fast that 
whereto they have attained; namely, the remission of all their 
sins by faith in a bleeding Lord. 2. In expecting a second 
change, whereby they shall be saved from all sin, and perfected 
in love. 

If they like to call this "receiving the Holy Ghost," they may; 
only the phrase in that sense is not scriptural, and not quite 
proper; for they all " received the Holy Ghost " when they were 
justified. God then "sent forth the Spirit of his Son into their 
hearts, crying, Abba, Father." 

O, Joseph, keep close to the Bible, both as to sentiment and 
expression ! Then there will never be any material difference 
between you and Your affectionate brother. 

Anger. 

What you feel is certainly a degree of anger, but not of sinful 
anger; there ought to be in us (as there was in our Lord) not 
barely a perception in the understanding that this or that is evil, 
but also an emotion of mind, a sensaiion or passion suitable 
thereto. This anger at sin, accompanied with love and compas- 
sion to the sinner, is so far from being itself a sin that it is 
rather a duty. St. Paul's word is, "not easily provoked" to any 
paroxysm of anger; neither are you. Nevertheless, I suppose 



EXTRACTS FROM HIS CORRESPONDENCE. 



537 



there is in you, when you feel a proper anger at sin, a hurrying 
motion of the blood and spirits, which is an imperfection, and 
will be done away. (1771.) 

Always Do Right. 

Galwat, May 20, 1771. 
Your concern is with the present moment; your business is to 
live to-day. In every sense let the morrow take thought for the 
things of itself. It is true the full assurance of hope excludes 
all doubt of our final salvation; but it does not, and cannot, con- 
tinue any longer than we walk closely with God. And it does 
not include any assurance of our future behavior; neither do I 
know any word in all the Bible which gives us any authority to 
look for a testimony of this kind. But just so far you may cer- 
tainly go, with regard to the present moment. 

" I want the witness, Lord, 

That all I do is right. 
According to thy will and word, 

Well pleasing in thy sight." 

Seriously and steadily, my dear maid, aim at this, and you 
will not be disappointed of your hope. With regard to the im- 
pression you speak of, I am in doubt whether it be not a tempta- 
tion from the enemy. It may occasion many wrong tempers; it 
may feed both pride and uncharitableness. And the Bible gives 
us no authority to think ill of any one but from plain, undenia- 
ble, overt acts. 

Pure Love. 

Entire sanctification, or Christian perfection, is neither more 
nor less than pure love; love expelling sin, and governing both 
the heart and life of a child of God. The refiner's fire purges 
out all that is contrary to love, and that many times by a pleas- 
ing smart. Leave all this to Him that does all things well, and 
that loves you better than you do yourself. (1771.) 

Full Salvation Before Death. 
To Mrs. Mary Savage^ of Worcester. 

Bristol, Augud 31, 1771. 
My Dear Sister: Right precious in the sight of the Lord is 
the death of his saints ! And I believe many of the blessings 
which we receive are in answer to their dying prayers. It is 
well if the great change be wrought in a soul even a little before 
it leaves the body. But how much more desirable it is tliat it 
should be wrought long before, that we may long glorify Ilim 
with our body and with our spirit ! O, exhort all whom you 
have access to not to delay the time of embracing all the great 
and precious promises ! Frankly tell all those that are simple of 
heart what he has done for your soul ; and then urge, 

" May not every sinner find 

The grace which found out me ? " 



538 



LIVING THOUGHTS OF JOHN WESLEY. 



Sanctified Crosses. 

To Miss Mary StoJces. 

London, December 26, lY^l. 
My Dear Sister: Sanctified crosses are blessings indeed; and 
when it is best, our Lord will remove them. A peculiar kind of 
watching, to which you are now called, is against the suggestions 
of that wicked one, who would persuade you to deny or under- 
value the grace of God which is in you. Beware of mistaking 
his voice for the voice of the Holy One. Do justice to Him that 
lives and reigns in you, and acknowledge his work with thank- 
fulness. There is no pride in doing this; it is only giving him 
his due, rendering him the glory of his own graces. But in 
order to this, you stand in continual need of the unction to abide 
with you and teach you of all things. So shall you never lose 
any thing of what God has given; neither the blessing itself, nor 
the witness of it. Nay, rather you shall sink deeper and deeper 
into his love; you shall go on from faith to faith; and patience 
shall have its perfect work, until you are perfect and entire, 
wanting nothing. 

Avoid Coni'roversy. 
To Lady Maxioell. 

London, Fehniary 8, 1'7'72. 

My Dear Lady: I commend you for meddling with points of 
controversy as little as possible. It is abundantly easier to lose 
our love in that rough field than to find truth. This considera- 
tion has made me exceedingly thankful to God for giving me a 
respite from polemical labors. I am glad he has given to others 
both the power and the will to answer them that trouble me; so 
that I may not always be forced to hold my weapons in one 
hand, while I am building with the other. I rejoice, likewise, 
not only in the abilities but in the temper of Mr. Fletcher. He 
writes as he lives. I cannot say that I know such another clergy- 
man in England or Ireland. He is all fire ; but it is the fire of 
love. His writings, like his constant conversation, breathe noth- 
ing else to those who read him with an impartial Qje. And 
although Mr. Shirley scruples not to charge him with using sub- 
tilty and metaphysical distinctions, yet he abundantly clears him- 
self of this charge in the Second Check to AiUinomianism. 
Such the last letters are styled, and with great propriety; for 
such they have really been. They have given a considerable 
check to those who were every-where making void the law 
through faith; setting "the righteousness of Christ" in opposi- 
tion to the law of Christ, and teaching that " without holiness 
any man may see the Lord." 

Notwithstanding both outward and inward trials, I trust you 
are still on the borders of perfect love. For the Lord is nigh ! 



EXTRACTS FROM EIS CORRESPONDENCE. 



639 



See the Lord thy Keeper stand 

Omnipotently near ! 
Lo ! he holds thee by thy hand, 

And banishes thy fear ! 

You have no need of fear. Hope unto the end! Are not all 
things possible to him that believeth ? Dare to believe ! Seize 
a blessing now ! The Lord increase your faith ! In this prayer 
I know you join with, 

My dear lady, 

Your ever affectionate lervant. 

Press Ox. 
To a Young Disciple. 

Leith, May 13, 1'7'72. 

To set the state of perfection too high is the surest way to 
drive it out of the world. The substance of that test, I believe, 
I have seen ; and I judge it not consistent with humanity ; I 
mean with the state of a human soul, as long as it is united to a 
corruptible body. Do not puzzle yourself any more with these 
nice inquiries; but, in order to re-settle your judgment, give an- 
other deliberate reading to the Farther Thoughts or the Plahi 
Account of Christian Perfection. He that long ago gave you to 
taste of his pardoning love gave you afterward a taste of his 
pure love. Whereunto you have attained, hold fast; never cast 
it away through a voluntary humility. But see that you do not 
rest there. Comparatively, forget the things that are behind. 
Reach forward ! This one thing do: press on to the prize of 
your high calling. 

Religious Gossip. 
To a Young Disciple. 

Whitby, June 20, 1772. 
It is of admirable use to bear the weaknesses, nay, and even 
the faults, of the real children of God. And the temptations to 
anger which rise herefrom are often more profitable than any 
other. Yet surely, for the present, they are not joyous, but griev- 
ous ; afterward comes the peaceable fruit. You shall have ex- 
actly as much pain and as much disappointment as will be most 
for your profit and just sufiicient to 

Keep you dead to all below, 
Only Cliiist resolved to know. 

Never make it matter of reasoning that you have not either a 
larger or a smaller share of suffering. You shall have exactly 
what is best both as to kind, degree, and time. O, what a bless- 
ing is it to be in his hand who " doeth all things well !" 

Of all gossiping, religious irossi])ing is the worst: it adds 
hypocrisy to uncbaritableness, and cft'ectually does the work of 
the devil in the name of tlie Lord. The leaders in every society 
may do much toward driving it out from among the Methodists. 



640 



LIVING THOUGHTS OF JOHN WESLEY. 



Let them, in the band or class, observe, 1. "Now we are to talk 
of no absent person, but simply of God and our own souls." 
2. "The rule of our conversation here is to be the rule of all our 
conversation. Let us observe it (unless in some necessarily exempt 
cases) at all times and in all places." If this be frequently in- 
culcated, it will have an excellent effect. 

Instead of giving a caution once, as to a grown person, you 
must give it to a child ten times. By this means you may keep 
a sensible child from an improper familiarity with servants. 
Caution^should also be given frequently and earnestly to the 
servants themselves ; and they will not always be thrown away, 
if they have either grace or sense. 

What Sin Is. 
Letter to Mrs. Bennis, 

June 16, 1772. 

Nothing is sin, strictly speaking, but a voluntary transgression 
of a known law of God. Therefore, every voluntary breach of 
the law of love is sin ; and nothing else, if we speak properly. 
To strain the matter farther is only to make way for Calvinism. 
There may be ten thousand wandering thoughts and forgetful 
intervals without any breach of love, though not without trans- 
gressing the Adamic law. But Calvinists would fain confound 
these together. Let love fill your heart, and it is enough ! 

Angelic Ministries. 
Letter to Miss JBishop. 

June 12, 1773. 

My dear Sister : " True simplicity," Fenelon says, " is that 
grace whereby the soul is delivered from all unproHtable reflec- 
tions upon itself." I add, " and upon all other persons and things." 
This is an unspeakable blessing. And it is the mere gift of God, 
not naturally annexed either to greatness or littleness of under- 
standing. A single eye is a great help to this. Seek one thing, 
and you will be far less troubled with unprofitable reasonings. 

It has, in all ao;es, been allowed that the communion of saints 
extends to those in paradise, as well as those upon earth ; as they 
are all one body united under one head. And 

Can death's interposing tide 
Spirits one in Christ divide ? 

But it is difiicult to say either what kind or what degree of union 
may be between them. It is not improbable their fellowship with 
us is far more sensible than ours with them. Suppose any of 
them are present, they are hid from our eyes, but we are not hid 
from their sight. They, no doubt, clearly discern all our words 
and actions, if not all our thoughts, too. For it is hard to think 
these walls of flesh and blood can intercept the view of an angelic 



EXTRACTS FROM HIS CORRESPONDENCE. 



541 



being. But we have, in general, only a faint and indistinct per- 
ception of their presence, unless in some peculiar instances, where 
it may answer some gracious ends of divine providence. Then it 
may please God to permit that they should be perceptible, either 
by some of our outward senses, or by an internal sense, for which 
human language has not any name. But I suppose this is not a 
common blessing. I have known but few instances of it. To 
keep up constant and close communion with God is the most like- 
ly means to obtain this also. 

Whatever designs a man has, whatever he is proposing to do, 
either for himself or his friends, when his spirit goes hence all is 
at an end. And it is in this sense only that " all our thoughts 
])erish." Otherwise, all our thoughts and designs, though not 
carried into execution, are noted in his book who accepts us ac- 
cording to our willing mind, and rewards intentions as well as 
actions. By aiming at him in all things, by studying to please 
him in all your thoughts, words, and actions, you are continually 
sowing to the Spirit, and of the Spirit you will reap life everlast- 
ing. I am Your affectionate brother* 

Simplicity. 
To Miss Bolton. 

London, August 8, 1'7'73. 
My dear Sistee : It gives me much pleasure to observe that 
you do not lose your simplicity. You seem not only to retain 
simplicity of spirit (the great thing), but likewise of sentiment 
and language. God has indeed dealt very graciously with you 
from the beginning hitherto. He has led you tenderly by the 
hand from grace to grace, and from faith to faith ; and you may 
well say, 

*' The mercy I feel to others I show : 
I set to my seal that Jesus is true." 

Go on in his name, and earnestly exhort all that know him to 
press forward to the mark. Encourage them to aspire after full 
salvation, salvation into the whole image of God. Beware you 
do not decline in your zeal for this : let no prudence hinder you. 
Let prudence " guide, not cool, its fires." 

Still let it for his glory bum, i 

With unextinguishable blaze ; 
And trembling to its source return, 

In flames of love, and joy, and praise. 

But I had forgotten that I am in haste. I hope Mr. S. will be a 
blessing to many. He is alive to God. This day I set out for 
Bristol, and thence to Cornwall ; but I hope to be at Bristol again 
on the 28th instant. Life is short ! AVe have need to improve 
every moment ! Adieu ! 



542 



LIVING THOUGHTS OF JOHN WESLEY, 



The Knowledge op Salvation. 
To Miss Bolton. 

London, July 18, 17*73. 
My dear Sister : Your late conversation was exceeding pleas- 
ant to me. I had sometimes been almost inclined to think that 
your affection was lessened ; but I now believe it is not. I trust 
your love is not grown cold. This gave me much satisfaction, 
though I could not but be concerned at seeing you so encumbered 
with worldly business. Surely it will not be so always. But 
God's time is best ! Two or three of those little things I have 
sent you : 

With peaceful mind thy race of duty run : 
God nothing does, or suffers to be done. 
But what thou wouldst thyself, if thou couldst see 
Through all events of things as well as he. 

Let thy repentance be without delay : 
If thou defer it to another day, 
Thou must repent for a day more of sin, 
While a day less remains to do it in. 

Nor steel nor flint alone produces fire. 
Nor spark arises till they both conspire : 
Nor faith alone, nor works without, is right ; 
Salvation rises when they both unite. 

If gold be offered thee, thou dost not say, 
" To-morrow I will take it, not to-day :" 
Salvation offer'd, why art thou so cool 
To let thyself become to-morrow's fool ? 

Prayer and thanksgiving is the vital breath 
That keeps the spirit of a man from death : 
For prayer attracts into the living soul 
The life that fills the universal whole ; 
And giving thanks is breathing forth again 
The praise of Him who is the life of men. 

Two different painters, artists in their way, 
Have drawn religion in her full display. 
To both she sat : one gazed at her all o'er ; 
The other fixed upon her features more. 
Hervey has figured her with every grace 
That dress could give ; but Law has hit her face. 

The specious sermons of a learned man 
Are little else than flashes in the pan. 
The mere haranguing upon what they call 
Morality is powder without ball : 
But he w.ho preaches with a Christian grace 
Fires at your vices, and the shot takes place. 

Faith, Hope, and Love were questioned what they thought 

Of future glory, which religion taught. 

Now Faith believed it firmly to be true, 

And Hope expected so to find it too : 

Love answered, smiling with a conscious glow, 

" Believe ! expect ! I knoxo it to be so." 

Go on in this humble, gentle love, that you may abound therein 



EXTRACTS FROM HIS CORRESPONDENCE. 



B43 



more and more. Aim at nothing higher than this : and may the 
God of love still possess you whole, and guide your every thought 
and word and work. Continue to pray for 

Your affectionate brother. 

Temptation and Sin. 

The difference between temptation and sin is generally plain 
enough to all that are simple of heart ; but in some exempt cases 
it is not plain : there we want the unction of the Holy One. Vol- 
untary humility, calling every defect a sin, is not well-pleasing to 
God. Sin, properly speaking, is neither more nor less than "a 
voluntary transgression of a known law of God." 

There are a thousand instances wherein it is not possible liter- 
ally to make restitution. All that we can advise in the case you 
mention is, 1. Let him that stole, steal no more; let him be from 
this hour rigorously just. 2. Let him be a faithful steward of 
the mammon of unrighteousness, restoring all he can to God in 
the poor. (1773.) 

A Forgiving Spirit. 
To a Young Disciple. 

August 20, 1773. 

I often heard my own mother make the same complaint with 
you. She did not feel near so much as my father did ; but she 
did ten times more than he did. You must labor to do so much 
the more, and pray that God would supply whatever is wanting. 
One degree of forgiveness is due to every one, though impeni- 
tent ; still I love him as I love all men. But the other degree, 
whereby I should again receive him as a friend, is only due to 
one who says, " I repent ;" that is, convinces me that he does 
really repent, and is entirely changed. 

It is certain God has given you a talent, and I still think it 
ought to be used. I grant indeed to be hid and to be still is 
more agreeable to flesh and blood ; but is it more agreeable to 
him "who hath left us an example, that we might tread in his 
steps ?" 

Experience Needed. 

Although there may be some use in teaching very young chil- 
dren to "say their prayers daily;" yet I judge it to be utterly 
impossible to teach any to " practice prayer " till they are awak- 
ened. For what is prayer but the desire of the soul expressed 
in words to God, either inwardly or outwardly ? How, then, will 
you teach them to express a desire who feel no desire at all ? 
When, therefore, Madame Guion talks in that manner it often 
makes me afraid that both she and her teacher. Archbishop Fene- 
lon, talked by rote of the things they knew not. Both of them 
h-^d an amazing genius, but, I doubt, full little experience. It is 
exceeding certain neither his nor her writings are likely to do us 
any solid service. We have all the gold that is in them, without 



544 



LIVING THOUGHTS OF JOHN WESLEY. 



the dross ; which is often not only useless but dangerous. Let 
you and I keep the good old way : 

In doing and bearing the will of our Lord, 
We still are preparing to meet our reward. 

Go on steadily in this path : there is none better. By patient 
continuance in well-doing, seek for glory and honor and immor- 
tality. You shall reap if you faint not. (1773.) 

Instant Blessing. 

Bristol, September 29, 1773. 
Your own experience may give an answer to your question. 
You did yourself enjoy a foretaste of that constant communion 
with God, though it did not continue long. And you know it 
was given you in a moment. It was the same case with all those 
whom I have known, that are now enabled to pray without ceas- 
ing. To every one of them that blessing was given in an instant. 
So it will be given to you again ; although, probably, you will 
find a strong hope first, which will incite you to cry out, 

" Big with earnest expectation, 
See me sit at thy feet, 
Longing for salvation." 

Grace in one sense will make all things new. And I have some- 
times known this done to such a degree that there has been no 
trace of the natural temper remaining. But generally the inno- 
cent natural temper does remain ; only refined, softened, and cast 
into the mold of love. 

Full Liberty. 
To J. Benson. 

January 8, 1774. 

I am glad you "press all believers" to aspire after the full 
liberty of the children of God. They must not give up their 
faith in order to do this: herein you formerly seemed to be in 
some mistake. Let them go on from faith to faitli ; from weak 
faith to that strong faith which not only conquers but casts out 
sin. Meantime, it is certain many call themselves believers who 
do not even conquer sin ; who are strangers to the whole inward 
kingdom of God, and void of the whole fruit of the Spirit. 

The Good Old AYay. 

London, January 10, 1774. 
My dear Brother : It is nothing strange that those who love 
the world should not love to continue with us. Our road is too 
strait. 

Down the stream of nature driven, 
They seek a broader path to heaven. 

However, let us keep in the good old way, and we know it will 
bring us peace at the last. 



EXTRACTS FROM HIS CORRESPONDENCE. 



343 



If you press all the believers to go on to perfection, and to ex- 
pect deliverance from sin every moment, they will grow in grace. 
But if ever they lose that expectation they will grow flat and 
cold. 

Last week I was under the surgeon's hands ; but am now, 
blessed be God, better than I have been for some years. 

The Second Blessing. 
Mrs, Jane Barton. 

Bristol, October 8, 1'7Y4. 
My dear Sister : It is exceeding certain that God did give 
you the second blessing, properly so called. He delivered you 
from the root of bitterness, from inbred as well as actual sin. 
And at that time you were enabled to give him all your heart ; to 
rejoice evermore, and to pray without ceasing. Afterward, he 
permitted his work to be tried; and sometimes as by fire. For 
a while you were not moved; but could say in all things, "Good 
is the will of the Lord." But it seems you gave way, by little 
and little, till you were in some measure shorn of your strength. 
What have Brother Barton and you to do but to arise at once 
and shake yourselves from the dust? Stir up the gift of God 
that is in you ! Look unto him that is mighty to save ! Is he 
not able, in every sense, to turn your captivity ? He has not for- 
gotten to be gracious ; neither will he shut up his loving-kindness 
in displeasure. He is a God nigh at hand. Only believe, and 
lielp, while yet you ask, is given ! Trust in him, and conquer all. 
I am Your afPectionate brother. 

Two Points of Success. 

To Mr. Charles Perronet. 

London, December 28, 1'7'74. 

Dear Charles : Certainly there is nothing amiss in the desire 
to do something for a good Master ; only still adding (in this, as 
in all things else), "Yet not as I will, but as thou wilt." 

If we could once bring all our preachers, itinerant and local, 
uniformly and steadily to insist on those two points, Christ dying 
for us, and Christ reigning in us, we should shake the trembling 
gates of hell. I think most of them are now exceeding clear 
herein, and the rest come nearer and nearer ; especially since they 
have read Mr. Fletcher's Checks, which liave removed many dif- 
ficulties out of the way. 

Friendship. 

The praying much for those we love much is doubtless the fruit 
of affection ; but such an affection as is well-pleasing to God, and 
is wrought in us by his own Spirit. Therefore, it is certain the 
intercession that flows from that affection is according to the will 
of God. 

35 



546 



LIVING THOUGHTS OF JOHN WESLEY. 



That is an exceedingly nice question, " How far may we desire 
the approbation of good men ?" I think it cannot be proved that 
such a desire is anywhere forbidden in Scripture. But it requires 
a very strong influence of the Holy Spirit to prevent its running 
into excess. 

Friendship is one species of love, and is, in its proper sense, a 
disinterested reciprocal love between two persons. Wicked per- 
sons are, it seems, incapable of friendship. For "he who fears no 
God can love no friend." Nor, indeed, is every one that fears 
God capable of friendship. It requires a peculiar turn of mind, 
without which it can have no being. The properties of Christian 
friendship are the same as the properties of love ; with those 
which St. Paul so beautifully describes in the thirteenth chapter 
of the First Epistle to the Corinthians. And it produces, as oc- 
casions offer, every good word and work. Many have laid down 
the rules whereby it should, be regulated ; but they are not to be 
comprised in a few lines. One is, " Give up every thing to your 
friend, except a good conscience toward God." 

There have undoubtedly been instances of real friendship among 
Jews, yea, and among heathens who were susceptible of it ; but 
they were by no means wicked men ; they were men fearing God, 
and working righteousness, according to the dispensation they 
were under. I apprehend wicked men, under whatever dispensa- 
tion, to be absolutely incapable of true friendship. By wicked 
men I mean either men openly profane or men void of justice, 
mercy, and truth. There may be a shadow of friendship between 
those, whether of the same or of different sexes. But surely the 
substance is wanting : in all my experience I have found no ex- 
ception to this rule. (1774.) 

Speak the Truth. 

We must speak the plain truth, Avherever we are, whether men 
will hear or whether they will forbear. And among our societies 
we must enforce our rules, with all mildness and steadiness. At 
first this must appear strange to those who are as bullocks unac- 
customed to the yoke. But after a time all that desire to be real 
Christians see the advantage of it. 

Scream isro More. 
Letter to TJiomas Havikin. 

May 19, 1115. 

My dear Brother : Always take advice or reproof as a favor; 
it is the surest mark of love. 

I advised you once, and you took it as an affront ; nevertheless, 
I will do it once more. 

Scream no more, at the peril of your soul. God now warns 
you by me, whom he has set over you. Speak as earnestly as you 
can, but do not scream. Speak Avith all your heart, but with a 
moderate voice. It was said of our Lord, " He shall not cryy " 



EXTRACTS FROM HIS CORRESPONDENCE. 



547 



th3 word proi)erly means, He shall not scream. Herein be a fol- 
lower of me, as I am of Christ. I often speak loud, often vehe- 
mently ; but I never scream; I never strain myself ; I dare not ; 
I know it would be a sin against God and my own soul. Per- 
haps one reason why that good man Thomas Walsh, yea, and 
John Manners, too, were in such grievous darkness before they 
died was because they shortened their ow-n lives. 

O, John, pray for an advisable and teachable temper ! By nature 
you are very far from it ; you nre stubborn and headstrong. 
Your last letter was written in a very wrong spirit. If you can- 
not take advice from others, surely you might take it from 

Your affectionate brother. 

Opiu^r. 
Letter to Ilev. John King. 

July 28, 17Y5. 

Taking opium is full as bad as taking drams. It equally 
hurts the understanding, and is, if possible, more pernicious to 
the health than even rum or brandy. None should touch it, if 
they have the least regard either for their souls or bodies. 

Rooting out Evil. 
Letter to Joseph Benson. 

October 22, 1776. 

You did riiiht in excluding from our society so notorious an 
offender. And you have now a providential call to stand in the 
gap between the living and the dead. Fear nothing. Begin in 
the name of God and go through with the work. If only six wdll 
promise you to sin no more, leave only six in the society. But 
my belief is, a hundred and fifty are now clear of blame ; and if 
you are steady a hundred more will amend. You must, at all 
events, tear up this evil by the roots. The IVbrd to a Smuggler 
must be read and dispersed. And secure your fellow-laborers, 
that you may all speak one thing. Go on, for God is with you. 

The Ixavakd Kingdom. 

To Miss Boson quct. 

London, December 21, 1776. 
My dear Sister : You are a great deal less happy than you 
would be if you did not reason too much. This frequently gives 
that subtle adversary an advantage against you. You have need 
to be continually as a little child, simply looking up for whatever 
you want. 

It is devoutly to be wished for, that we may rejoice evermore ; 
and it is certain the inw^ard kingdom of God implies not only 
righteousness and peace, but joy in the Holy Ghost. You have, 
therefore, reason to ask for and expect the whole gospel blessing. 
Yet it cannot be denied that many times joy is withheld, even 
from them that walk uprightly. The great point of all is a heart 



B48 



LIVING THOUGHTS OF JOHN WESLEY. 



and a life entirely devoted to God. Keep only this and let all 
the rest go ; give him your heart and it sufficeth. I am, my dear 
sister, your ever aifectionate brother. 

Heaven. 

Some writers make a distinction which seems not improper. 
They speak of the essential part of heaven and the accessory 
parts. A man without any learning is naturally led into the same 
distinction. So the poor dying peasant, in Frederica, "To he 
sure, heaven is a fine place, a very fine place ; but I do not care 
for that, I want to see God and to be with him." I do not know 
whether the usual question be well stated, " Is heaven a state, or 
a place?" There is no opposition between these two ; it is both 
the one and the other. It is the place where God more immedi- 
ately dwells with those saints who are in a glorified state. Homer 
could only conceive of the place that it was paved with brass. 
Milton, in one place, makes heaven's pavement beaten gold ; in 
another he defines it more sublimely, " The house of God, star- 
paved." As full an account of this house of God as it can yet 
enter into our hearts to conceive is given us in various parts of 
the Revelation. There we have a fair prospect into the holiest, 
where are, first, " He that sitteth upon the throne ; " then the 
"four living creatures ;" next, the "twenty-four elders ;" after- 
ward, the " great multitude, which no man can number ; " and, 
surrounding them all, the various " myriads of angels," whom God 
hath constituted in a wonderful order. 

But what is the essential part of heaven ? Undoubtedly, it is 
to see God, to know God, to love God. We shall then know both 
his nature and his works of creation and providence and of re- 
demption. Even in paradise, in the intermediate state between 
death and the resurrection, we shall learn more concerning these 
in an hour than we could in an age during our stay in the body. 
We cannot tell, indeed, how we shall then exist, or what kind of 
organs we shall have ; the soul will not be encumbered with flesh 
and blood; but probably it will have some sort of ethereal vehicle, 
even before God clothes us " with our nobler house of empyrean 
light." (1V76.) 

Loyalty. 

It is my religion which obliges me " to put men in mind to be 
subject to principalities and powers." Loyalty is with me an 
essential branch of religion, and which I am sorry any Methodist 
should forget. There is the closest connection, therefore, between 
my religious and my political conduct ; the self-same authority 
enjoining me to "fear God," and to " honor the king." (1777.) 

A Dyixg Man. 

To the JJMoj) of . 

My Lokd : I am a dying man, having already one foot in the 
grave. Humanly speaking, I cannot long creep upon the earth. 



EXTRA CTS FROM HIS CORRESPON-DENCE. 



549 



being now nearer ninety than eighty years of age. But I cannot 
die in peace before I have discharged this office of Christian love 
to your lordship. I write without ceremony, as neither hoping 
nor fearing any thing from your lordship or from any man living. 
And I ask, in the name and in the presence of Him to whom both 
you and I are shortly to give an account, why do you trouble 
those who are quiet in the land ? those that fear God and work 
righteousness ? Does your lordship know what the Methodists 
are ? that many thousands of them are zealous members of the 
Church of England, and strongly attached, not only to his majesty, 
but to his present ministry ? Why should your lordship, setting 
religion out of the question, throw away such a body of respect- 
able friends ? Is it for their religious sentiments ? Alas, my lord ! 
is this a time to persecute any man for conscience' sake ? I be- 
seech you, my lord, do as you would be done to. You are a man 
of sense ; you are a man of learning ; nay, I verily believe (what 
is of infinitely more value) you are a man of piety. Then think 
and let think. I pray God to bless you with the choicest of his 
blessings. I am, ray lord, etc. 

Never in a Hurry. 

December 10, 1777. 

You do not at all understand my manner of life. Though I am 
always in haste I am never in a hurry ; because I never undertake 
any more work than I can go through with perfect calmness of 
spirit. It is true I travel four or five thousand miles in a year. But 
I generally travel alone in my carriage ; and, consequently, am as 
retired ten hours in a day as if I was in a wilderness. On other 
days I never spend less than three hours (frequently ten or twelve) 
in the day alone. So there are few persons in the kingdom who 
spend so many hours secluded from all company. Yet I find time 
to visit the sick and the poor ; and I must do it if I believe the 
Bible, if I believe these are the marks whereby the Shepherd of 
Israel will know and judge his sheep at the great day ; therefore, 
when there is time and opportunity for it, who can doubt but this 
is matter of absolute duty ? When I was at Oxford, and lived 
almost like a hermit, I saw not how any busy man could be saved. 
I scarce thought it possible \'ov a man to retain a Christian spirit 
amid the noise and bustle of the world. God taught me better 
by my own experience. I had ten times more business in America 
(that is, at intervals) than ever I had in my life. But it was no 
hinderance to silence of spirit. 

More Fully Sanctified. 
To Hester Ann Rogers. 

London, Fchrnarij 11, 1779. 
My dear Hetty : It is a great mercy that, on the one hand, 
you have previous warning of the trials that are at hand ; and, 
on the other, are not careful about them, but only prepared to 



550 



LIVING THOUGHTS OF JOHN WESLEY. 



encounter them. We know, indeed, that these, as well as all 
things, are ordered by unerring wisdom ; and are given us ex- 
actly at the right time, and in due number, weight, and measure. 
And they continue no longer than is best ; for chance has no 
share in the government of tlie world. The Lord reigns and dis- 
poses all things, strongly and sweetly, for the good of them that 
love him. I rejoice to hear that you have now 1-ess hinderance in 
the way, and can oftener converse with his people. Be sure to 
improve every one of those precious opportunities of doing and 
receiving good. 

I am often grieved to observe that, although on his part " the 
gifts and callings of God are without repentance," although he 
never repents of any thing he has given us, but is willing to give 
it always, yet so very few retain the same ardor of affection which 
they received, either when they were justified or when they were 
(more fully) sanctified. Certainly, none need to lose any part of 
their light or their love. It may increase more and more. Of 

this you are a witness for God ; and so is our dear Miss . 

You have not lost any thing of what you have received ; your 
love has never grown cold since the moment God visited you 
with his great salvation. And I hope also you will ever retain 
the same affection for Yours most tenderly. 

Expect Temptations. 
To Jane Barton. 

London, Novertiher 9, 1779. 
My deak Sistek : If you continue earnest to save your souls 
both of you must expect temptations, and those of various sorts. 
Sometimes you will be tried by friends or enemies; sometimes by 
one another ; at some times, perhaps, you will be quite out of 
conceit with each other, and all things will appear wrong. Then 
beware of anger ; of fretfulness or peevishness, which maketh 
the grasshopper a burden. But from all this the God whom you 
serve is able to deliver you ; yea, and he v:Ul deliver you. Trust 
him and praise him. I am Yours affectionately. 

Learning to Speak. 

In order to speak for God you must not confer with flesh and 
blood, or you will never begin. You should vehemently resist the 
reasoning devil, who will never want aroniments for your silence. 
Indeed, naturally all the passions justify themselves ; so do fear 
and shame in particular. In this case, therefore, the simple, child- 
like boldness of faith is peculiarly necessary. And when you 
have broke through and made the beginning, then prudence lias 
its oftice — that is. Christian (not worldly) j^rudence, springing 
from the unction of the Holy One, and teaching you how far and 
in what manner to speak, according to a thousand various circum- 
stances. 



EXTRACTS FROM HIS CORRESPONDENCE. 



551 



Revivals. 

The rein?.rk of Lutlicr, " that a revival of religion seldom con- 
tinues above thirty years," has been verified many times in several 
countries. But it will not always hold. The present revival of 
religion in England has already continued fifty years. And, 
blessed be God, it is at least as likely to continue as it was twenty 
or thirty years ago. Indeed, it is far more likely ; as it not only 
spreads wider, but sinks deeper than ever ; more and more per- 
sons being able to testify that the blood of Christ cleanses from 
all sin. We have, therefore, reason to hope that this revival of 
religion will continue, and continually increase, till the time when 
all Israel shall be saved, and the fullness of the Gentiles shall 
come. (1779.) 

God's Way the Best. 
To R. C. Brackenhury. 

January 10, 1783. 

Dear Sir: As I expect to remain in London till the beginning 
of March, I hope to have the pleasure of spending a little time 
with you before I set out on my spring and summer journeys, 
which I shall probably continue as long as I live. And who would 
wish to live for any meaner purpose than to serve God in our 
generation ? I know my health and strength are continued for 
this very thing. And if ever I should listen to that siren song, 
" Spare thyself," I believe my Master would spare me no longer, 
but soon take me away. It pleases him to deal with you in a 
different way. He frequently calls you not so much to act as to 
suffer. And you may well say: 

" 0 take thy way ! Thy way is best : 

Grant or deny me ease. 
This is but tuning of my breast 

To make the music please." 

I am glad you are still determined to do what you can, and to 
do it without delay. But all are not of this mind. I have just 

received a letter from Mr. , formerly one of our traveling 

preachers, informing me, whereas it has pleased God to take away 
his dear partner, he is resolved again to give up himself to the 
work — after he has settled his worldly business, which he thinks 
will take but sixteen or seventeen months ! Would one think 
he had ever read the Epistle of St. James ? or that he had heard 
those words, " What is your life ? It is even a vapor, which 
appeareth and vanisheth away." Commending you to Him who is 
able to save you to the uttermost, I am, dea,r sir, 

Your affectionate friend and brother. 

Shepherdless Sheep. 

To Bishop Loicth. 

August 10, 1780. 

My Lord: Some time since I received your lordship's favor, for 
which I return your lordship my sincere thanks. Those persons 



552 



LIVING THOUGHTS OF JOHN WESLEY. 



did not apply to the society, because they had nothing to ask of 
them. They wanted no salary for their minister; they were them- 
selves able and willing to maintain him. They therefore applied 
by me to your lordship, as members of the Church of England, 
and desirous so to continue, begging the favor of your lordship, 
after your lordship had examined him, to ordain a pious man who 
might officiate as their minister. 

But your lordship observes, " There are three ministers in that 
country already." True, my lord ; but what are three to watch 
over all the souls in that extensive country ? Will your lordship 
permit me to speak freely ? I dare not do otherwise. I am on 
the verge of the grave, and know not the hour when I shall drop 
into it. Suppose there were three score of those missionaries in 
the country, could I in conscience recommend these souls to their 
care ? Do they take any care of their own souls ? If they do 
(I speak it with concern !) I fear they are almost the only mis- 
sionaries in America that do. My lord, I do not speak rashly ; I 
have been in America, and so have several with whom I have 
lately conversed. And both I and they know what manner of 
men the far greater part of these are. They are men who lia\ e 
neither the power of religion nor the form ; men that lay no claim 
to piety nor even decency. 

Give me leave, my lord, to sjDcak more freely still ; perhaps it 
is the last time I shall trouble your lordship. I know your lord- 
ship's abilities and extensive learning ; I believe, what is far more, 
that your lordship fears God. I have heard that your loi-dship is 
unfashionably diligent in examining the candidates for holy 
orders; yea, that your lordship is generally at the pains of exam- 
ining them yourself. Examining tliem ! In what respect ? Why, 
whether they understand a little Latin and Greek, and can an- 
swer a few trite questions in the science of divinity ! Alas, how 
little does this avail ! Does your lordship examine whether they 
serve Christ or Belial ? whether they love God or the world ? 
whether they overbad any serious thoughts about heaven or hell ? 
whether they have any real desire to save their own souls or the 
souls of others ? If not, what have they to do with holy orders ? 
and what will become of the souls committed to their care ? 

My lord, I do by no means despise learning ; I know the value 
of it too well. But what is this, particularly in a Christian min- 
ister, compared to piety ? What is it in a man that has no re- 
ligion ? As a jewel in a swine's snout." 

Some time since I recommended to your lordship a plain man, 
whom I had known above twenty j^ears as a person of deep, gen- 
uine piety and of unblamable conversation. But he neither 
understood Greek nor Latin ; and he affirmed in so many words 
that he believed it was his duty to preach, whether he Avas or- 
dained or no. I believe so too. What became of him since I 
know not; but I suppose he received Presbyterian ordination; 
and I cannot blame him if he did, He might think any ordina- 
tion better than none. 



EXTRACTS FROM HIS CORRESPONDENCE. 



553 



I do not know that Mr. Iloskins had any favor to ask of the 
society. He asked the favor of your lordship to ordain him, 
that he might minister to a little, flock in America. But your 
lordship did not see good to ordain him ; but your lordship did 
see good to ordain and send into America other persons who 
knew something of Greek and Latin, but who knew no more of 
saving souls than of catching whales. 

In this respect also I mourn for poor America ; for the sheep 
scattered up and down therein. Part of them have no shepherds 
at all, j^articularly in the northern colonies ; and the case of the 
rest is little better, for their own shepherds pity them not. They 
cannot, for they have no pity on themselves. They take no 
thought or care about their own souls. 

Wishing your lordship every blessing from the great Shepherd 
and Bishop of souls, I remain, my lord. 

Your lordship's dutiful son and servant. 

Shun Delusions. 
To Miss Bolton. 

Wednesbury, March 28, 1785. 

My Dear Sister : You are in danger of falling into both ex- 
tremes ; of making light of as well as fainting under his chasten- 
ing. This you do whenever you look at any circumstance without 
seeing the hand of God in it ; without seeing at the same instant 
this unkindness, this reproach, this returning evil for good, as 
w^ell as this faintness, this weariness, this pain, is the cup which 
my Father hath given me. And shall I not drink it ? Why does 
he give it me ? Only for my profit, that I " may be a partaker 
of his holiness." 

I have often found an aptness both in myself and others to 
connect events that have no real relation to each other. So 
one says, " I am as sure this is the will of God as that I am jus- 
tified." Another says, " God as surely spake this to my heart as 
ever he spoke to me at all." This is an exceedingly dangerous 
way of thinking or speaking. We know not what it may lead us 
to. It may sap the very foundation of our religion. It may in- 
sensibly draw us into deism or atheism. My dear Nancy, my 
sister, my friend, beware of this ! The grace of God is sufficient 
for you ! And whatever clouds may interpose between, his ban- 
ner over you is love. Look to yourself that you lose not the 
things that you have gained, but that you may receive a full 
reward. 

Hold Fast. 
To Mis8 Cooke. 

London, October SO, 1*785. 
My dear Miss Cooke leans to the right hand error. It is safer 
to think too little than too much of yourself. I blame none for 
not believing he is in the favor of God till he is in a manner con- 



5B4 



LIVING THOUGHTS OF JOHN WESLEY. 



strained to believe it. But, laying all circumstances together, I 
can make no doubt of your having a measure of faith. Many 
years ago, when one was describing the glorious privilege of a 
believer, I cried out, "If this be so I have no faith." He replied, 
^^Habes Jidem, sed exiguam ^ 'You have faith, but it is weak.' " 
The very same thing I say to you, my dear friend. You have 
faith, but it is only as a grain of mustard-seed. Ho^d fast what you 
have and ask for what you w^ant. There is an irreconcilable 
variability in the operations of the Holy Spirit on the souls of men; 
more especially as to the manner of justification. Many find him 
rushing upon them like a torrent, while they experience 

The o'erwhelming power of saving grace. 

This has been the experience of many; perhaps of more in this 
late visitation than in any other age since the time of the apostles. 
But in others he works in a very different w^ay : 

He deigns his influence to infuse, 
Sweet, refreshing, as the violet dews. 

It has pleased him to work the latter way in you from the be- 
ginning; and it is not improbable he will continue (as he has 
begun) to work in a gentle and almost imperceptible manner. 
Let him take his own w^ay ; he is wiser than you; he will do all 
things well. Do not reason against him, but let the prayer of 
your heart be, 

" Mold as thou wilt thy passive clay." 

I commit you and your dear sisters to his tender care, and am, 
my dear friend. Most affectionately yours. 

Pkeach Full Salvatiox. 

To Mr. {afterward Dr.) Adam Clarke. 

LoxDOX, February 3, 1786. 
My dear Brother: You do well in insisting upon full and 
present salvation, w^hether men will hear or forbear; as also in 
preaching abroad, when the weather permits, and recommending 
fastinir, both by precept and example. But you need not won- 
der that all these are opposed, not only by formalists, but by 
half Methodists. You should not forget French, or any thing 
you have learned. I do not know whether I have read the book 
you speak of ; you may send your translation at your leisure. 
Be all in earnest, and you shall see greater things than these. I 
am, my dear Adam, Your affectionate brother. 

PIis Own Religious Experience. 
J^etter to Miss Ritchie. 

London, February 24, 1786. 
My dear Betsy: It is doubtless the will of the Lord we 
should be guided by our reason, so far as it can go. But in 
many cases it gives us very little light, and in others none at all. 



EXTRACTS FROM HIS CORRESPONDENCE. 



55S 



In all cases it cannot guide us right, but in subordination to the 
unction of the Holy One. So that in all our ways we are to ac- 
knowledge liira, and he will direct our paths. 

I do not remember to have heard or read any thing like my 
own experience. Almost ever since I can remember I have been 
led in a peculiar way. I go on in an even line, being very little 
raised at one time, or depressed at another. Count Zinzendorf 
observes there are three different ways wherein it pleases God to 
lead his people. Some are guided almost in every instance by 
apposite texts of Scripture. Others see a clear and plain reason 
for every thing they are to do. And yet others are led not so 
much by Scripture or reason as by particular impressions. I 
am very rarely led by impressions, but generally by reason and 
by Scripture. 1 see abundantly more than I feel. I want to feel 
more love and zeal for God. 

My very dear friend, adieu ! 

The Prelude op Pure Love. 
To Mr. C . 

Bath, September 9, l^SG. 
It gives me much satisfaction, my dear friend, to observe you 
are happier than when you wrote last. I do not doubt but you 
have at sometimes a rich foretaste of the state which your soul 
2>ants after. And even 

These wandering gleams of light, 

And gentle ardors from above. 
Have made you sit, like seraph bright, 

Some moments on a throne of love. 

But you know you are not to rest here ; this is but a drop out 
of the ocean. Only this has been known again and again, that 
one of those happy moments has been the prelude of pure love. 
It has opened into the full liberty of the children of God. Who 
knows but this may be your happy experience ? But the next 
time your soul is so caught up. He that loves you may touch 
your nature clean, and so take you into the holiest, that 

You may never leave the skies. 
Never stoop to earth again ? 

I am now intent upon ray own work, finishing the Life of 
Mr. Fletcher; this requires all the time I have to spare; so that 
as far as it is possible I must, for two or three months, shut my- 
self up. Two weeks I give to Bristol; after that time I return 
to London. I cannot, therefore, have the happiness of seeing 
Trov/bridge this autumn. But might I not see you or your sis- 
ters at Bristol ? If I am invisible to others, I would not be so 
to you. You may always command every thing that is in the 
power of, my very dear friend. 

Yours in life and in death. 



B56 



LIVING THOUGHTS OF JOHN WESLEY. 



Thoughts Upox Methodism. 

1. I am not afraid that the people called Methodists should 
ever cease to exist either in Europe or America. But I am 
afraid lest they should only exist as a dead sect, having the 
form of religion without the power. And this undoubtedly will 
be the case, unless they hold fast both the doctrine, spirit, and 
discipline with which they first set out. 

2. What was their fundamental doctrine ? That the Bible is 
the whole and soul rule both of Christian faith and practice. 
Hence they learned, (1) That religion is an inward principle; 
that it is no other than the mind that was in Christ ; or, in other 
w^ords, the renewal of the soul after the image of God, in right- 
eousness and true holiness. (2) That this can never be wrought 
in us but by the power of the Holy Ghost. (3) That we re- 
ceive this, and every other blessing, merely for the sake of 
Christ; and, (4) That whosoever hath the mind that was in 
Christ, the same is our brother and sister and mother. 

3. In the year 1729 four young students in Oxford agreed to 
spend their evenings together. They were all zealous members 
of the Church of England, and had no peculiar opinions, but 
were distinguished only by their constant attendance on the 
church and sacrament. In 1735 they were increased to fifteen; 
when the chief of them embarked for America, intending to 
preach to the heathen Indians. Methodism then seemed to die 
away; but it revived again in the year 1738; especially after 
Mr. Wesley (not being allowed to preach in the churches) began 
to preach in the fields. One and another then coming to inquire 
what they must do to be saved, he desired them to meet him all 
together; which they did, and increased continually in number. 
In November a large building, the Foundry, being offered him, 
he began preaching therein, morning and evening; at five in the 
morning and seven in the evening, that the people's labor might 
not be hindered. 

4. From the beginning the men and women sat apart, as they 
always did in the primitive church; and none were suffered to 
call any place their own, but the first comers sat down first. 
They had no pews, and all the benches for rich and poor were 
of the same construction. Mr. Wesley began the service with a 
short prayer, then sung a hymn and preached (usually about 
half an hour), then sung a few verses of another hymn, and con- 
cluded with prayer. His constant doctrine was, salvation by 
faith, preceded by repentance, and followed by holiness. 

5. But when a large number of people was joined, the great 
difficulty was to keep them together. For they were continually 
scattering hither and thither, and we knew no way to help it. 
But God provided for this also, when we thought not of it. A 
year or two after, Mr. Wesley met tlie chief of the society in 
Bristol, and inquired, " IIow shall we pay the debt upon the 



EXTRA CrS FRO 31 HIS CORRESPONDENCE. 



557 



preaching house ?" Captain Foy stood up, and said, " Let every 
one in the society give a penny a week, and it will easily be 
done." "But many of them," said one, "have not a penny to 
give." " True," said the captain ; " then put ten or twelve of 
them to me. Let each of these give what they can weekly, and 
I will supply what is wanting." Many others made the same 
offer. So Mr. Wesley divided the societies among them; assign- 
ing a class of about twelve persons to each of these, who were 
termed leaders. 

6. Not long after, one of these informed Mr. Wesley that, 
calling on such an one in his house, he found him quarreling with 
his wife Another was found in drink. It immediately struck 
into Mr. Wesley's mind, "This is the very thing we wanted. 
The leaders are the persons who may not only receive the con- 
tributions, but also watch over the souls of their brethren." 
The society in London being informed of this, willingly followed 
the example of that in Bristol; as did every society from that 
time, whether in Europe or America. By this means it was 
easily found if any grew weary or faint, and help was speedily 
administered. And if any walked dis^' derly, they were quickly 
discovered, and either amended or dismissed. 

7. For those who knew in whom they had believed, there was 
another help provided. Five or six, either married or single 
men, met together at such an hour as was convenient, according 
to the direction of St. James, " Confess your faults one to an- 
other, and pray one for another, and ye shall be healed." And 
five or six of the married or single women met together for the 
same purpose. Innumerable blessings have attended this institu- 
tion, especially in those who were going on to perfection. When 
any seemed to have attained this, they were allowed to meet 
with a select number, who appeared, so far as man could judge, 
to be partakers of the same "great salvation." 

8. From this short sketch of Methodism (so called) any man 
of understanding may easily discern that it is only plain, script- 
ural religion, guarded by a few prudential regulations. The 
essence of it is holiness of heart and life; the circumstantials all 
point to this. And as long as they are joined together in the 
people called Methodists, no weapon formed against them shall 
prosper. But if even the circumstantial parts are despised, the 
essential will soon be lost. And if ever the essential parts should 
evaporate, what remains will be dung and dross. 

9. It nearly concerns us to understand how the case stands 
with us at present. I fear, wherever riches have increased (ex- 
ceeding few are the exceptions) the essence of religion, the mind 
that was in Christ, has decreased in the same proportion. There- 
fore, do I not see how it is possible, in the nature of things, for 
any revival of true religion to continue long. For religion must 
necessarily produce both industry and frugality; and these can- 
not but produce riches. But as riches increase so will pride, 
anger, and love of the world in all its branches. 



5S8 



LIVING THOUGHTS OF JOHN WESLEY. 



10. How, then, is it possible that Methodism, that is, the relig- 
ion of the lieart, though it flourishes now as a green bay tree, 
should continue in this state ? For the Methodists in every place 
grow diligent and frugal; consequently, they increase in goods. 
Hence they proportionably increase in pride, in anger, in the 
desire of the flesh, the desire of the eyes, and the pride of life. 
So, although the form of religion remains, the spirit is swiftly 
vanishing away. 

11. Is there no* way to prevent this ? this continual declension 
of pure religion ? We ought not to forbid people to be diligent 
and frugal; we must exhort all Christians to gain all they can, 
and to save all they can; that is, in eifect, to grow rich ! What 
way, then (I ask again), can we take, that our money may not sink 
us to the nethermost hell ? There is one way, and there is no 
other under heaven. If those who "gain all they can," and 
" save all they can," will likewise " give all they can," then, the 
more they gain, the more they will grow in grace, and the more 
treasure they will lay up in heaven. 

London, Augmt 4, 1786. 

The Itixeraxcy. 

The following letter on the "time limit" of the itinerancy 
was sent by Mr. Wesley to Bishop Asbury soon after the or- 
ganization of the Methodist Episcopal Church. 

Letter to Dr. Coke, Mr. Asbury, and our Brethren in Korth 

America.^ 

Bristol, September 10, 1784. 

1. By a very uncommon train of providences many of the 
provinces of North America are totally disjoined from their 
mother-country and erected into independent States. The En- 
glish government has no authority over them either civil or eccle- 
siastical, any more than over the states of Holland. A civil 
authority is exercised over them, partly by the Congress, part- 
ly by the provincial assemblies. But no one either exercises or 
claims any ecclesiastical authority at all. In this peculiar situa- 
tion some thousands of the inhabitants of these States desire my 
advice, and in compliance with their desire I have drawn up a 
little sketch. 

2. Lord King's Account of the PHmitive Church convinced me 
many years ago that bishops and presbyters are the same order, 
and consequently have the same right to ordain. For many years 
I have been importuned, from time to time, to exercise this riglit 
by ordaining part of our traveling preachers. But I liave still 
refused, not only for peace' sake, but because I was determined 
as little as possible to violate the established order of the National 
Church to which I belonged. 

* This document is introduced by Mr. Wesley in the following manner : *' What is the stat€ 
of our societies in North America? A. It may best appear by the followlner letter. If any 
one is minded to dispute concerning diocesan episcopacy, he may, but I have better work. ' 
—Editor Works. 



EXTRACTS FROM HIS COERESPOKDENCE. 



559 



3. Bnt the case is widely different between England and North 
America. Here there are bishops who have a legal jurisdiction ; 
in America there are none, neither any parish ministers. So that 
for some hundred, miles together there is none either to baptize 
or to administer the Lord's Supper. Here, therefore, my scruples 
are at an end, and I conceive myself at full liberty, as I violate 
no order, and invade no man's right by appointing and sending 
laborers into the harvest. 

4. I have accordingly appointed Dr. Coke and Mr. Francis 
Asbury to be joint superintendents over our brethren in North 
America, as also Richard Whatcoat and Thomas Vasey to act as 
elders among them, by baptizing and administering the Lord's 
Supper. And I have prepared a liturgy little differing from that 
of the Church of England (I think, the best constituted national 
Church in the world), which I advise all the traveling preachers 
to use, on the Lord's day, in all the congregations, reading the 
Litany only on Wednesdays and Fridays, and praying extempore 
on all other days. I also advise the elders to administer the Sup- 
per of the Lord on every Lord's day. 

5. If any one will point out a more rational and scriptural way 
of feeding and guiding those poor sheep in the wilderness, I will 
gladly embrace it. At present I cannot see any better method 
than that I have taken. 

6. It has, indeed, been proposed to desire the English bishops 
to ordain part of our preachers for America. But to this I ob- 
ject : (1) I desired the Bishop of London to ordain only one ; but 
could not prevail. (2) If they consented we know the slowness of 
their proceedings ; but the matter admits of no delay. (3) If 
they would ordain them now, they would likewise expect to govern 
them. And how grievously would this entangle us ! (4) As our 
American brethren are now totally disentangled both from the 
State and from the English hierarchy, we dare not entangle them 
again, either with the one or the other. They are now at full 
liberty, simply to follow the Scriptures and the primitive Church. 
And we judge it best that they should stand fast in that liberty, 
wherewith God has so strangely made them free. 

John Wesley. 

Methodist Episcopacy. 

To the liev. Francis Ashitry. 

London, September 20, HSS. 
There is, indeed, a wide difference between the relation wherein 
you stand to the Americans and the relation wherein I stand to 
all the Methodists. You are the elder brother of the American 
Methodists; I am, under God, the father of the whole family. 
Therefore, I naturally care for you all in a manner no other per- 
son can do. Therefore, I, in a measure, provide for you all ; for 
the supplies which Dr. Coke provides for you he could not pro- 



geO LIVING THOUGHTS OF JOHN WESLEY. 

vide were it not for me, were it not that I not only permit him 
to collect, but also support him in so doing. 

But in one point, my dear brother, I am a little afraid both 
the doctor and you differ from me. I study to be little ; you 
study to be great. I creep ; you strut along. I found a school ; 
you a college ; nay, and call it after your own names !* O, be- 
ware ! Do not seek to be something ! Let me be nothing, and 
" Christ be all in all !" 

One instance of this, of your greatness, has given me great 
concern. How can you, how dare you, suffer yourself to be called 
bishop ? I shudder, I start at the very thought ! Men may call 
me a knave or a fool, a rascal, a scoimdrel, and I am content ; 
but they shall never, by my consent, call me bishop! For my 
sake, for God's sake, for Christ's sake, put a full end to this ! Let 
the Presbyterians do what they please, but let the Methodists 
know their calling better. 

Thus, my dear Franky, I have told you all that is in my heart. 
And let this, when I am no more seen, hear witness how sincerely 
I am Your affectionate friend and brother. 

A ScKirTiTRAL, Rational Christian. 

To Rev. F. Garrettson. 

LoNDOX, January 24, 1*789. 

My dear Brother : It signifies but little where we are so we 
are but fully employed for our good Master. Whether you went, 
therefore, to the East, it is all one so you were laboring to pro- 
mote his work. You are following the order of his providence 
wherever it appeared, as a holy man strongly expressed it, in a 
kind of holy disordered order. But there is one expression that 
occurs twice or thrice in yours -which gives me some concern : 
you speak of finding freedom to do this or that. This is a word 
much liable to be abused. If I have plain Scripture, or plain 
reason for doing a thing, well. These are my rules, and my only 
rules. I regard not whether I had freedom or no. This is an 
nnscriptural expression, and a very fallacious rule. I wish to be, 
in every point, great and small, a scriptural, rational Christian. 

In one instance, formally, you promised to send me your jour- 
nal. Will you break your word, because you do not find free- 
dom to keep it? Is not this enthusiasm? O, be not of this way 
of thinking? You know not whither it may lead you. You are 
called to 

Square your useful life below 
By reason and by grace. 

But whatever you do with regard to me you must do quickly, or 
you will no more in this world. 

Your affectionate friend and brother. 



* Cokesbury College was formed from the names of its founders— Coke and Asbury.— 
Editor Works. 



TOPICAL INDEX. 



PAGE 

Adoption 189 

Advice to Methodists 48, 29,i 

Affections Corrupted 131 

American Indians 68, 160 

Ancients, Corruptions of 55 

Antinornianism 294, 410 

Apparel to be Modest 404 

Araiiuianism 31S 

Asiatic Morals 70 

Assurance of Faith 208, 209 

Bands, Rules of 19, 31 

Baptism a Sacrament 223 

Baptism, Modes of 224 

Baptism no Part of New Birth 1 86 

Bapt'sm, Treatise on = . . . 223 

Baptism a Sign of New Birth 179 

Benevolence 430 

Benefits of Baptism 225 

Bent to Sinning 126 

Body, Soul, and Spirit 317 

Brother Charles, Letter to 515 

Brother Samuel, Letter to. 518 

Burial Grounds 366 

Canaanites, Destruction of 63 

Cautions and Directions 292 

Character of a Methodist 33, 253 

Charity 300 

Cheerfulness in Religion 516 

Children, Education of 457 

Christian Perfection 249 

Christianity, Scarcity of 16') 

Church of England Doctrines 189 

Circumcision, Seal of Covenant 230 

Class-meetings 14 

Clergy Addressed. 347 

Comfort, Ground of 246 

Comforter or Paraclete 191 

Conditicms of Justification 177 

Conscience Corrupted 131 

Corruption of Man 118, 184 

Conference Conversations 264 

Consecration of Churches 366 

Conversation 529 

Conversion, Mr. Wesley's 211 

Conviction not Condemnation 522 

Conviction of Sin 145 

Covenant, Baptism a 22 ) 

Covenant, Infants Enter 2:;9 

Cure, A Remarkable 428 

Death the Wages of Sin 1R5 

Decrees, Divine 121 

Delusions 553 

Depravity ]S7 

Depravity, Biblical Account of !).; 

Devotion, An Act of 150 

Dissipatif)n 4i7 

Doctrines, Church of England isi) 

Doiricstic, Ilulcs 520 

Dr. CoKe Advised 527 

Dress 297, 402, 412 

Drunkenness ;3S1 

Dying Man ,551 

Earnest Appeal 152 

36 



PAGE 



Educating Children 457 

Effect of Methodist Preaching 146 

Endowments, Ministerial 349 

Enmity to Christ 129 

Enthusiasm 187, 192, 277 

Episcopacy 559 

European Morals 72 

Exercise, Bodily 442 

Experience, Wesley's 554 

Extravagance attending Conviction 147 

Faith Defined 151, 154, 179, 198, 208 

Faith the Condition of Salvation 178 

Faith the Gift of God 155 

Faithfulness in Little Things 519 

Falling from Grace 236 

Fasting 216, 262 275 291, COO, 398 

Father, Letter to 510 

Field Preaching Begun 145 

Flood, Corruption after 55 

Fourfold State of Man 113 

Food 444 

Friendship 545 

Full Assurance 209 

Full Salvation 554 

General Rules 28 

Genius 4o0 

Gesture 309, 374 

Gifts, Ministerial 348 

God's Way Best 551 

Gold, Putting on 403 

Good Breeding 351 

Good Works 181, 515 

Gospel Ministers 324 

Great Britain, Morality in 80 

Hands in Public Speaking... - 376 

Heathen, Condition of 06 

Heathen, Honesty among 84 

Heaven 548 

High-mi ndedness 125 

Holding Fast 553 

Holiness, Esseiltial Part of 528 

Holiness, Grand Means of 523 

Holy Ghost, Operations of 188 

Holy Ghost, Testimony of 195 

iliiiiiiiity 21)8, 513 

Hymns, Volumes of 252, 258, 261, 268 

immediate Inspiration 193 

Immediate Testimony 197 

Imputed Righteousness 220 

IncousisLencies 44 

Itidolcnco 44>-i 

Infants lo be Baptized 228 

Inriiiitv, Absolulc 510 

Iiislanlaucons Salvation ...173, 17:), 1S7, 212 

Ifispirat ion of Scriptures 413 

lulciiiixTance 442 

liuvai-d Clcaiisiug 521 

Inward Kingdom 547 

Ireland, Condition of 80 

itinerancy 558 

Justification before Sanctiflcation 181 

Justification by Faith 41, 210 

Justification, Cause of 182 



TOPICAL INDEX. 

\ 



Justification, Conditions of. 
Kingswood School 



PAGE 

7, 



Leaders, Duties of 14 

Letters to Various Persons 510 

Liberty 512 



Loan Fund 

Love-feasts 

Love of Man 

Love, the Medicine of Life . 
Loyalty 



.393, 



Madness Charged 

Madness in Fact 

Main Doctrines of Methodism.. 

Malefactor, A Condemned 

Marriage 

Memory 

Mettiodists, Origin of 

Methodists, What are 35, 

Methodism, How First Preached 

Methodism, How Prospered 

Methodism, Thoughts on 

Methodist Episcopacy 

Misery in the World 

Mistakes Inevitable 

Mohammedanism 

Money, Give to God 

Montanus, Character of 

Moral State of Mankind 

Mother, Letter to 

Motives 

Murder Prevented 

Music, Power of 



153 
548 

145 
147 
150 
390 
400 
462 
23 
50 
143 
517 
556 
559 
120 
523 
72 
399 
414 
54 
513 
339 
428 
453 

Natural Bias to Evil 124, 185 

Natural Man 133 

Necessity, Doctrine of 32(5, 3il 

Nervous Disorders 440 

New Birth 179, 182, 183, 186 

New Birth, Necessity of 184 

Noah and Descendants 55 

Objections to Infant Baptism 234 

Operations of the Holy Spirit 188 

Opinions and Religion 10, 34 

Opium-erUing 547 

Origin of Evil 510 

Original Righteousness 104, 117 

Original Sin 116 

Patience 298 

Penny a Week 13 

Perfection 43, 170, 249, 523 

Perseverance of Saints 236 

Personal Testimony of Wesley 310 

Plain Account of Methodists 9 

Plain Words. 530 

Politics, Ministers and 367 

Primitive Christianity 176 

Popery Considered 470 

Prayer and Meditation : 445 

Preaching Christ 413 

Preaching Perfection 527 

Prejudice 526 

Principles of a Methodist 40 

Pi'ivate JiHlgnienr, Ri 'ht of 157 

Profane Accounts of the Ancients 57 

Profanity 379 

Promises, Conditions of 24! 

Protestant, What is a Kio, 487 

Protestant Nations 715 

Pronunciation and Gesture 3(;!) 

Providence 4;i3, 425, 427 

PnKliMU'o ;r>l 

Puiv Love 55.') 

Purity of Heart 39 

Queries on Perfection 279 

Reason, What is 161 



Reconciliation = 

Regeneration 

Religion in England 

Religion Defined 

Religion, Reasonable 

Repentance unto Life 

Righteousness not Imputed. . 
Roman Catholic, Letter to. . . 

Romish Church 

Rooting out Evil 

Rule's of Band Societies 

Rules of Class-meetings 

Rules for Varying the Voice. . 
Rules of Wesley's Household . 



Sabbath -br eaki n g 

Saints, Perseverance of 

Salvation is of God 

Salvation by Faith : 

Sanctification 181, 

Schistn, Methodism not a 

Schools 

Screaming 

Scriptures, Inspiration of 

Second Blessing 

Self-conceit Rebuked 

Self-denial 

Self-examination 

Sermon, First, on Perfection 

Shepherdless Sheep 

Sin of our Nature 

Sin, Transmission of 

Sin, not by Christian 

Sins of Omission 

Sinners Encouraged 

Sick, Visiting the 

Sleep 

Single Life 

Smuggling. 

Society, Origin of 

Sovereignty of God 

Speaking the Truth 

Spirituous Liquors 441 

Spirits Disembodied 

Spirit of Persecution 

Spiritual Renovation 

Stewards 

Steps, The Brothers' 

Success 

Subjects of Baptism 

Sum of Perfection 

Swearing 

Swedenborg 

Taste 

Tea-drinking 430, 

Theaters 

Tickets of Membership 

Tract, First, on Perfection 

Transmission of Sin 



Universal Misery. 



Vibration, Doctrine of.. 

Vice in England 

Vine, Brandies of 

Visiting the Sick 

Voice, Variation of 



War, Causes of 

Watciruiliu'ss 

AVcslrV as a rh\ sici;in 

W('>U'V\S (^MlV(MSi011 

Whcllv Chrisl's 

AVick(>iliu\ss (4' .VnciiMits 

Wiln.-ssof Spii'it 190, 19r, 199,20 

Witiu'ss to r(Ml'('clion 

Vroman. Unhappy 

Works, Not Saved by 



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